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COLLECTION  OF  PURITAN  AND 
ENGLISH  THEOLOGICAL  LITERATURE 

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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
PRINCETON,  NEW  JERSEY 


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THE 

REASONABLENESS 

AND 

CERTAINTY 

O  F    T  H  E 

CI|?iftiatt3Religiott. 


IL^oc  v<  J_- 


B  Y 

ROBERT   JENKIN, 

Chaplain  to  the  Right  Honourable  the  EARL 
of  £  X  £  r  £  i?,  and  late  Fellow  of  St.  Johns 
College  in  Cambridge. 


J*»,  J^  jtn.  A*y_ 


.*/ 


^^m 


LONDON, 

Printed  for  Peter  Bucl^  at  the  Sign  of  the  Temple^ 

near  the  Inner-Temfk-Gatc^  in  Fleet-Street^ 

MDCXCVIIL 


.^M«k 


* 


i 


T  O 

The  Right  Honourable, 

JOHN 

EAKL  of  EXETER. 


May  it  Pleafe  Your  Lordship, 

TH  E  general  Decay  and  Con* 
tempt  of  the  Chntihn  Religion 
amongfi  usy  has  made  me  thinky 
that  I  could  not  better  employ  the  Leifure^ 
which^  by  Tour  hordjhifs  fa'vonr^  I 
enjoy^  than  in  nfing  my  beji  Endea- 
*uoHrs  to  Jherp  the  Excellency  and  the 
Certainty  of  it.  And  tphat  I  ha'z/e  done, 
is  here  humbly  prefented  to  your  Eerdfhip^ 
as  of  Right ^  and  upon  many  Accounts^  it 
ought  to  be, 

A  a  7he 


The  Epistle 

The  Honour  and  the  Satis faSiion  which 
1  have  often  had  to  hear  Yonr  Lordjhip 
fpeakjn  the  behalf  of  Keligion  and  Vert ue^ 
encourage  me  to  hope^  that  a  FerformancCy 
though  hnt  fuch  as  this^ '  upon  thatySub" 
je&^  May  obtain  your  Acceptance.  And 
tke  Name  only  of  a  Perfon  ^fyour  Lord-^ 
Jhip^s  Honour  J  and  Learnings  and  Know- 
ledge of  the  Worldy  may  perhaps  be\of 
more  advantage  to  the  Caufe  I  undertah^^ 
than  any  thing  1  have  been  dble  to 
write.  q 

Keligion  may  feem^  by  Defcent,  and 
as  it  were  J  by  Inheritance  ^  to  belong  to 
Your  ILordfbifs  Care  :  The  Wifdom  and 
Fiety  of  Your  Great  Ancejior  appear  to 
dijiant  Jges  in  the  Reformation^  whichy 
through  the  BleJJing  ofGod^  was  in  fo 
great  a  meafnrey  by  His  means^  ejiabli/h*d 
in  this  Kingdom.  And  I  have  with 
joy  often  thoughty  that  I  could  obferve 
the  Spirit  and  Genitps  of  my  Lord  Trea- 
fmer  Burgh  ley  now  exerting  it  felf 
more  than  ever  in  your  Noble  Family,  from 
whence^  metbinh^^  we  may  prefage  Hap^ 

pinefs 


Dedicatory. 

pinefs  to  tlje  Natiofiy  and  may  yet  expeSi 
to  fee  a  trne  fenfe  of  Religion  re<2/we^ 
and  fftay  hope^  that  enjen  in  out  daysy 
Chrifiiamty^amongfi  Englifh-men,  fball 
be  more  than  a  Name^  which  is  every 
where  fpoken  againft. 
iAn  eminent  Vertue  is  aFuhlich^Good : 
There  is  a  powerful  and  commandiijg 
Force  in  Great  Examples j  to  countenance 
Vertue^  and  dif courage  Vice  and  Fro- 
fanenefs  ;  to  mahfi  Irreligion  appear^  as 
it  iss  hafe  and  contemptible  in  the  World ; 
to^  degrade  itj  and  thruji  it  down  among 
the  lower  and  untaught  part  of  Mankind. 
Much  is  not  to  be  expeSied  from  the 
Schools  and  from  the  Gown^  under  fucb 
Contempt  and  Difcouragement,  But  the 
Great  and  the  Honourable  ha've  it  in  their 
power  to  do  great  things  ^  things  worthy 
of  themfel'vesy  and  for  the  advancement 
of  God's  G  lory .  Ferfons  of  Hig  h  Birth  ^ 
and  both  by  Nature  and  Education  fitted 
for  the  Highefl  Undertakings^  whofe  Ver- 
tue s  fhall  flour  iflj  with  their  IcarSy  and 
add  New  Lufire  to  their  Hereditary  Ho- 
nour}^ 


Epistle 

nourSy  may  yet  regain  a  due  efieem  to  Rc- 
ligiotij  and  adorn  the  Cofpel  of  Chrijl, 
This  is  a  proper  ObjeSlfor  the  Ambition 
of  generous  afpiring  Minds  to  exprefs 
their  Gratitude  to  Him  who  has  placed 
them  fo  much  abo*ve  the  rejl  of  the  World; 
and  when  they  find  themfel'ves  happy 
noxPj  to  difdain  to  aim  at  any  thing  lefs 
than  Everlajiing  Happinefs  hereafter. 
To  be  Miferable  after  Happinefs^  is  an 
aggra'vation  of  Mifery  :  but  to  receive 
Eternal  Blefpngs^  as  the  Fruits  and  Im^ 
pro^vement  of  fuch  as  are  Temporal^  is 
the  Priifilege  ofthofe  whom  God  has  been 
pleafed  to  diflinguifb  from  others  by  his 
Mercies^  and  who  dijiinguijh  themfeli/es 
by  a  regard  to  his  Honour  and  SeriJice. 

M  that  h^ow  Burghley,  (and  who 
is  there  almofi  that  doth  not  hpowit  ?  ) 
are  fnrprifed  with  wonder  and  delight^ 
to  obferi^e  what  Art  can  do^  and  to  be- 
hold the  Splendour  and  the  Magnificence 
of  foreign  Countries  in  our  own  :  But 
the  Glories  and  Rewards  of  Vertue  fball 
continue^  when  Burghley  it  felf  andthe 

World 


Dedicatory. 

World  Jhall  be  no  more  ,  and  wiU  maks 
Death  hut  a  PaJJage  and  an  Ad'vance^ 
ment  from  one  Palace^  from  one  Honour 
to  another  ,  and  a  Kemo'z/al  only  from 
the  uncertain  Riches  and  imperfeB  Feli- 
cities of  this  Life^  to  the  Manfwns  of 
Eternal  Blifs  in  Heaven, 

That  thefe  my  Endeavours  may  prove 
hut  in  any  meafure  ferviceable  to  the  Ends 
of  Religion  and  Vertue^  and  thereby  to 
the  Glory  and  Happinefs  of  your  HonoU' 
rable  Family.^  in  this  and  a  better  Worldy 
is  J  My  Lord,  the  unfeigned  Defire 
and  Prayer  of^ 

Your  L  o  R  D  s  H I  p'j 
Moft  Humble,  and 
Moft  Obedient 
Servant  and  Chaplain, 


R.    J  E  N  K  I  N. 


(i) 


THE 

PREFACE. 

I.Amfenfible,  that  the  Publication 
of  a  Treatiie  of  this  nature,  will 
be  liable  to  Exceptions,  from  thofe 
for  whofe  life  and  Benefit  it  is  chiefly 
defign'd,  who  will  be  ready  to  lay  hold 
of  all  Pretences,  to  avoid  the  being 
convinced  of  what  they  have  fo  little 
mind  to  believe.  They  will  be  apt  to 
fay,  That  if  the  Truth  of  Religion  be 
fo  certain,  and*  fo  evident,  as  it  is  main- 
tained to  be,  there  could  be  little  need 
of  fo  many  Difcourfes  upon  this  Ar- 
gument ;  for  it  is  no  fign  of  Certainty, 
when  fuch  a  number  of  Books  are  pub- 
lifli'd  of  this  kind,  that  fo  many  Men 
of  Learning  and  Parts  have  written 
upon  the  Subjefi ,  yet  other?,  it  fecms, 

a  •       are 


ii  The  Preface: 

arc  not  fatisfied  in  their  Performiinces, 
But  are  continually  offering  fomething 
New  upon  it.  They  will  likewife  ob- 
jeft,  Thar  many  of  the  Profefforsand 
Mioifters  of  Religion,  do  not  live  as  if 
thpy  believed  tliemfelve&,  at  leaft,  not 
as  if  they  were  fo  vefy  eertain  of  what 
they  teach  5  and  that  if  there  were  fo 
great  Gertainfy,  there  never  could  be 
fb  many  Unbelievers,  but  all  who  had 
heard  of  ir,  muft  ne^ds  be  convinced 
hf  fuch  Evidence.  I  (hall  therefore 
flicw  here.  That  the  Number  of  Books 
written  Oil  this  Subjeft,  doth  not  prove 
the  Uncertainty  of  Religion,  but  ra- 
ther the  contrary  j  and  that  the  ill 
Lives  of  Men,  h  no  argument  againfl; 
tlie  Religion  they  profefs :  And  then 
1  fiiall  enquire  how  it  comes  to  pafs, 
.  that  a  Religion  which  carries  fo  plain 
and  convincing  Evidence  along  with 
it,  (hould  yet  by  too  many  be  dif- 
believed,  or  difrcgarded. 

I.  To  the  Firft  thing,  it  might  be 
ftifficient  to  fay,  That  tlie  Nuffi!|f;r  of 

vvn- 


The  Trefaci.  iii 

Writers,  is  a  great  Confirmation  of 
the  Trtith  of  our  Religion  ;  fince  as 
many  as  have  undertaken  the  Proof  of 
it,  have  always  agreed  in  the  main 
Evidence,  and  differ  only  in  Method, 
or  in  the  Management  of  particular 
Arguments  :  and  though  all  have  not 
Written  with  equal  ftrength  and  clear- 
ne(s  5  yet  there  is  not,  I  believe,  one 
Author,  but  has  brought  fufficient  Ar- 
guments to  confute  the  Adverfaries  of 
Religion.  They  are  pleafed,  indeed, 
to  think  otherwife  :  but  they  may  at 
leaft  take  notice,  how  obvious  it  is^ 
that  if  this  Objeftion  prove  any  thing, 
k  muft  prove,  that  there  is  no'fuch 
thing  as  Certainty  in  the  Worlds  bfc- 
caufe  there  is  no  Art  nor  Science,  con- 
cerning which  divers  Treatifes  are  not 
daily  publifhed.  But  are  therefore  the 
Natures  of  Vertue  and  Vice  uncertain  ? 
I^4t  the  Icfs  certain,  whether  Jiiftice, 
Temperance,  and  common  Honefty, 
be  Vertues  \  or  whether  Murther, 
Adultery,  and  Thefc,  be  Crimes ;  be- 

a  2  caufe 


iv  The  Frefacel 

caufe  Laws  are  made,  and  Sermons  dai- 
ly preached  auicerning  thefe  things  ?  or 
can  any  Man  doubt,  that  thefe  Crimes 
often  meet  with  fevere  PunifliuKnts 
even  in  this  World,  though  Man  will 
take  no  warning  by  never  fo  many 
Examples,  but  htve  need  of  continual 
Advice  and  Exhortation  to  keep  them 
from  the  commiflion  of  them  ?  Is 
there  the  lefs  Certainty  in  .the  M*y:he- 
macicks ,  becaufe  Euclid^  ApoUonim^ 
and  innumerable  others,  of  all  Ages 
and  Nations,  have  put  forth  Books  and 
Syftems  of  Mathematicks  in  feveral 
Forms  and  Methods. 

When  many  write  upon  the  fame 
Sub)rft,  it  is  an  argument  of  the  Ex- 
cellency and  Ufefulneis  of  it ;  not  that 
they  are  diffatij>fied  in  what  has  been 
already  fa  id  by  others,  but  that  they 
think  more  may  be  faid,  or  that  feme 
things  may  be  proved  more  clearly,  in 
another  method,  with  more  ad  van^^^e 
to  fome  Capacities,  and  with  greater 
probability  of  removing  the  Scruples 

of 


The  Frefacel 

of  fome  Men.  It  is,  undfoubtedly,  very 
fir,  that  all  neceflary  Do(3:rines,  upon 
which  the  Eiernal  Happinefs  or  Milery 
ot  Mankind  depends,  fhould  be  treated 
of  in  a'l  kinds  of  Ways  and  Methods  ^ 
and  cht^y  cannot  be  too  often  difcourfed 
of,  nor  by  too  many  Men,  that  no 
Objeftion  may  remain  unarifwered, 
iior  Scruple  unobferved.  Though  a 
little  may  be  fufficient,  upon  a  plain 
Matter,  to  wife  Men  \  yet  too  much 
cannot  be  faid  upon  a  Sub)(  ft  wherein 
all  Men  are  concerned  ;  And  it  is  the 
great  Aflurance  of  the  Truth  of  Reli- 
gion, and  Charity  to  the  Souls  of  Men, 
that  has  engaged  fo  many  Authors  in 
this  Caufe. 

Bcfides  the  Primitive  Fathers  and 
Apologifts,  Men  of  the  greateft  Learn- 
ing and  Abilities,  in  latter  Ages,  have 
undertaken  this  Subjeft,  having  made 
tt  their  Study  and  Budnefs  to  confider 
the  Grounds  of  our  Holy  Religion. 
And  I  think  few  will  pretend  to  more 
Judgment  to  difcover  Truth,    or  to 

a  3  more 


vi  The  Preface. 

more  Integrity  to  declare  it,  than  fuch 
Authors  who  have  had  no  particuiar 
Intereft  or  Profefllon  in  reference  to 
Religion,  but  were  under  only  the 
common  Obligations  of  all  Chriftians  j* 
which  if  they  had  valued  as  little  as 
fome  others,  they  could  with  as  much 
Wit  and  Learning  have  appeared  in  the 
Caufe  of  Irreligion,  as  any  that  ever* 
undertook  it.  Many  of  the  n^oft  emi- 
nent in  all  Profeffions  and  CaUings 
have  been  the  moft  zealous  Afltrtors 
of  Religion  ;  as  I  might  fliew  by  par- 
ticular Examples  which  are  in  every 
Man's  memory;  Indeed,  I  believe, 
few  Men  have  fo  vain  an  Opinion  of 
themfelves,  as  to  think  they  under- 
ft  and  their  fcveral  Studies  and  Profcf- 
iions  better  than  fuch  Perfons  who 
have  given  undoubted  evidence  of  their 
unfeigned  Belief  of  the  Chriftian  Re- 
iigion.  Men  of  the  greateft  Sagacity 
and  Judgment  have  not  been  moved 
with  fuchObjeftions  as  others  fo  much 
ftutnble  at ,  but  h<ive  lived  and  died 

the 


The  Pre  facie.  vii 

the  Glory  of  their  Age,  and  an  Ho- 
nour to  their  Religion  ',  luch  -were 
the  Learned  Prince  of  Mirandula^  and 
that  Learned  French  Nobleman  Mor- 
n^HS  ;  filch  were  Grotius^  Sir  Mat- 
therp  Hales^  Dr.  Willis  5  and  m^ny  be- 
Gdts^  both  of  our  own  and  other  Na- 
tions. I  fli.^11  mejition  but  one  more, 
who  indeed  was  fo  eminenr,  that  I 
force  need  mention  him,  for  he  muft 
be  a'l  tady  in  every  Reader's  thoughts  ^ 
I  mean,  the  Honourable  Mr.  Boyle^ 
who  was  as  inquifitive,  and  as  unwil- 
lif^  to  be  impofed  upon,  and  knew 
as  much  of  Nature,  perhaps,  as  ever  any 
Man,not  Infpired,did  ,  and  had  wijhal 
as  ftedfaft  a  Belief,  and  as  aweful  Ap» 
prehenfions  of  Revealed  Religion  j 
which  he  endeavoured  to  eftabifli  and 
propagate,  not  only  by  his  own  Wri- 
tings, but  by  the  Labours  of  others, 
which  he  engaged  and  rewarded  by  his 
laftWill  and  Teftament. 

rG.  But  Men  do  not  always  live  an- 
fwerably  to  what  they  profefs  to  be- 

a  4  lievc. 


viii  The  ^Preface,, 

lieve.  Ic  were  heartily  to  be  wiflied, 
that  there  had  never  been  any  occa- 
flon  given  for  this  Objc<3-ion  :  For 
thuugh  it  be  very  inconfiderable  in 
it  felf^\  yet  it  does,  I  believe,  the 
moft  mifchief  of  any  ;  bccaufq  Men 
naturally  govern  themfclves  more 
by  the  Example  than  by  the  Judg- 
ment of  others,  or  even  than  by  their 
own  Reafon.  But  if  we  will  Judge 
aright,  the  Example  of  one  Man,  who 
lives  according  to  the  Doftrines  of 
Religion,  ought  to  be  of  more  weight 
with  us,  than  the  Example  of  never 
to  many,  who  live  contrary  to  their 
Profeffion.  Becaufe,  when  Men  pro- 
fels  one  thing,  and  aft  another,  their 
Anions  are  furely  as  little  to  be  regar- 
ded as  rheijr  Proftfllon  :  And  it  we  will 
not  believe  their  Proftfllon  againfl:  their 
Aftions,why{hould  we  regard  their  Ex- 
ample a  gain  ft  their  avowed  Principles 
^nd  Profelfion  ?  It  is  in  all  other  cafes 
eftcemcd  a  good  Argument  for  the 
Truth  of  any  thing,   when  Men  con- 

fefs 


The  Prefdcel  ix 

fefs  it  againfl:  rhomfflves.  And  the 
Morives  and  Temptations  are  viflble, 
by  which  they  are  led  afide  from  their 
own  declared  Faith  nid  Judgment ;  this 
Plrdfure,  or  that  Profit,  is  the  caufe 
ot  ft,  which  every  Man  can  point  to. 
Bur  when  he,  who  lives  conformably 
to  his  Principles,  denies  himfelf,  when 
he  lofes  and  fuffers  by  it,  he '  muft 
needs  be  in  great  earneft  ;  whereas 
the  others  are  apparently  bribed,  to 
forfake  that  in  Praflice,  which,  not- 
withftanding,  they  cannot  but  own 
in  the  Thc-ory  and  Principles. 

This  was  an  old  Prejudice  againft 
Philofophy,  That  the  Philofophersdid 
not  obferve  their  own  Precepts.  But 
it  was  rejected  by  wife  Men,  as  no 
Argument  againO^  the  Truth  and  Ufe- 
fulnefs  of  Philofophy.  It  is  a  great 
Objeftion  againft  the  Men,  but  fure 
it  can  be  no  Argument  againft  the 
♦  Things  themfelves,  that  they  are  dif- 
regarded  by  thole  who  underftand  their 
worth,  and  prctcjad  to  have  a   due 

value 


X  The  frefdce] 

value  and  eftecm  for  them.  And  who- 
ever renounces  the  Faith^  or  takes  up 
Principles  o^  Irreligion,  becaufe  of  any 
ill  Pra Ibices  of  others,  too  plainly  de- 
clares either  that  in  Truth  and  iince- 
rity  he  never  had  any,  or  that  he  is 
v^ry  wiljing  to  part  with  his  Religion. 
All  Men  make  fome  pretence  to  Rea- 
fon  '-i  and  thofe  Men  mdft  of  all,  who 
are  fo  apt  to  decry  Religion  upon  this 
account,  That  many  who  profefs  to 
believe  it,  do  not  always  live  up  to  its 
B  ules  and  Infiruftions  t  But  they  do 
not  confider,  in  the  meaii  time,  That 
Men  generally  aft  as  much  againft 
Reafon  as  againft  Religion ;  and  that 
therefore  this  Objcftion,  if  it  can  fig- 
nifie  any  thing,  muft  banifli  all  Reafon 
and  good  Sence  out  of  the  World*  If 
there  be  no  True  Religion,  becaufe  fo 
few  praftlfeitas  they  ought ;  there  can 
be  no  True  Reafon  neither,  becaufe 
the  Lives  of  fo  many  Men  contradift 
it.  And  fome,  perhaps,  would  be coiie 
tented,  that  there  fliould  be  no  Tjife 

Reli- 


The  Frefaci.  xi 

Re^iejion^  rather  than  that  there  fliould 
be  no  True  Reafon  i  becaulb  then  they 
muft.  be  no  longer  allow  ed  to  be  able 
toReaion  sgainft  Keligion, 

But*  if  the  Truth  and  Reality  of 
Things  depend  upon  the  Praflice  of 
Men,  then'  the  lame  Religion  may  be 
true  and  falfe  at  the  fame  time  \  it  may 
be  true  in  one  Age,  and  falfe  in.ano- 
ther  5  or  true  in  one  Countrcy,  and 
falfe  in  the  next  ;  and  muft  be  more 
or  lefs  true  or  taUe,  in  the  fame  pro- 
portion, as  the  Lives  and  Manners  of 
its  Protcflbrs  are  more  or  lefs  vercuous 
orvicious.  Indeed,  this  is  fo  unrea- 
fonable  and  unjuft  a  Prejudice  againft 
Religion,  though  it  be  grown  a  very 
common  one,  that  methinks  every  Man 
fhould  be  afliamed  of  it  j  efpccially 
Men  of  Reafon,  who  fcorn  fo  much, 
in  all  other  cafes,  to  depend  upon  the 
PraSice  and  Authority  of  others.  And 
it  is  hard  to  believe,  that  Men  who 
think  at  all,  can  think  as  they  fpeak, 
v/heKthey  make  ufe  of  this  Objedion, 

Will 


xii  The  Prefaced 

Will  any  Man  fuppofe,  that  Tempe- 
rance doth  not  preferve  Healrh^  cho* 
he  fliould  fee  his  Phyfician  run  into 
cxcefs  ?  or,  that  Po)  Ton  will  not  k*=J, 
tho*  the  Man  who  tells  him  fo,  and 
advifcs  him  ^^ainft  ir,  be  io  deiperace 
asto  takeit  himtcif  ? 

But  as  abfurd  as  this  Objection  is 
in  it  felf,  it  is  moftof  all  abfurd,  when 
it  is  urged  againfl:  the  Chriftian  Reli- 
gion 5  of  which  we  are  affiired,  that 
one  of  the  Twelve  who  fir  ft  preached 
it,  was  an  Apoftate,  and  a  Tray  tor : 
and  our  Saviour  declares,  that  many 
who  had  Preached  and  wrought  Mi- 
V  racles  in  his  Name,  fliould  be  at  lafi: 
rejefted  by  him,  Matth.  vii.  2 1 .  And 
therefore,  for  any  to  make  this  cavil 
againft  Chriftianity,  15  only  to  fliew, 
that  they  do  not  confider  it,  or  will 
not  remember  the  plaineft  and  moft 
remarkable  Points  of  it. 

3.  The  caufes  of  Unbelief  amongft 
Chriftians,notwithftanding  the  cleareft 
Evidence  for  their  Religion,  are  too 

many 


The  Preface.  xiii 

many  to  be  here  recounted :  But  I  fliall 
mention  fomc  of  the  chief  of  them. 

(  I ,)  Vicious  Men  are  very  unwiK 
ling  to  believe  that  Religion  to  be 
True,  which  is  fo  direfl^Iy  contrary  to 
thtir  whole  courfe  of  Life,  and  to  all 
their  Inclinations  and  Defires,  but  they 
are  very  ready  to  catch  at  any  Cavils 
and  Pretences  againft  it.  The  Lives 
of  too  many  Chriftians  have  brought  a 
Scandal,  though  a  very  unjuft  one, 
upon  the  Religion  which  they  profefs : 
and  Men  who  find  themfelves  more  en- 
clined  to  do  as  t*hey  fee  them  do,  than 
as  they  hear  them  acknowledge  they 
ought  to  do,  make  no  fufficient  en- 
quiry into  the  Principles  of  Religion. 

(2.)  Divers  men  have  had  a  ftrange 
Ambition  to  fay  fomething  new  upon 
every  Subjeft  they  treat  of  j  and  in 
order  to  that,  have  fet  themfelves,  with 
Jill  their  Skill  and  Power,  to  contradift 
and  overthrow  what  has  been  faid  by 
others,  that  they  might  niake  way  for 
their  own  Opinions  5  or  fo  to  refine 

upon 


xiv  The  Prefdcel 

upon  the  Notions  of  others,  that 
that  might  appear  New,  and  of  their 
own  Invention  :  which  has  made 
inconfiderate  men  conclude,  that  we 
are  always  to  feek  in  our  Doftrine, 
and  have  no  fix'd  Principles :  whereas 
men  of  Learning  and  Judgment  know, 
that  commonly  what  is  with  fomuch 
oftentation  propofed  and  recommen- 
ded to  us  for  New,  his  been  confi- 
dered  and  rejefted  of  old,  though  not, 
perhaps,  in  the  very  Terms,  yet  in  the 
Sence  and  Subfl:aj)ce  of  it  5  or  elfe  it 
is  fome  True  Dofirine  under  a  diffe- 
rent Form  and  Manner  of  Expref- 
fion. 

The  Improvements  which  have  been 
made  in  Philofophy,  this  la  ft  Age,  af- 
ford a  real  and  great  advantage  towards 
the  Proof  arid  Eftablifliment  of  Reli- 
gion in  Mens  Minds  ;  and  yet  there 
are  few  things  which  have  been  more 
abufed  to  the  difhonour  of  it.  for 
when  men  find  ic  convenient  to  gi\# 
foine  vent  to  the  Philofophical  Hu- 
mour, 


The  Treface.  xv 

mour,  they  bethink  themfelvcs  of  a 
fit  Subjeft  for  it  to  difcharge  it  felf 
upon  5  and  this  niuft  be  fomething 
Great,  and  fomething  that  is  very 
New  and  Surprifing  :  and  there  is  no- 
thing which  anfwers  all  thefe  Qualities 
fo  well  as  a  new  Account  of  the  Ori- 
gin of  the  Univerfe ,  and  then  the 
Hiftory  of  the  Creation  in  Genefis^  as 
well  as  the  World  it  felf,  muft  un- 
dergo all  the  Akerations  which  they 
are  pleafed  to  impofe  upon  it,  that  it 
may  perfeftly  fubmit  and  comply  with 
their  New  Hypothefis.  If  this  Fancy 
fhould  hold,  New  Syftcms  of  the 
World  will  be  as  common  as  new  Ro- 
mances :  They  muft  pardon  me  the 
Expreffion  j  *for  Des  Cartes  himfelf^ 
among  his  Friends,  gave  no  better 
Name  to  his  Syftem  ,  which  was  the 
firft  ground  and  occafion  to  all  the 
reft.  And  nothing  is  more  eafie  with 
aPhilofophical  Wit,  than  to  build  or 
deftroy  a  World  :  but  it  is  to  be 
hoped,  when  they  have  weariedthem- 

fclves 


xvi  The  Preface. 

felves  with  New  Gontri varices,  they 
will  let  us  have  our  Old  World  again. 
In  the  mean  time,  thefe  Men,  who 
have  too. much  Philorophy  to  have  no 
Religion,  put  dangerous  Weapons  in- 
to the  Hands  of  thofe  who  have  nei- 
ther the  one  nor  the  other,  and  know  • 
not  how  to  ufe  them  but  to  do  mif- 
chief.  And  there  is  nothing  fo  plain, 
but  it  may  be  rend  red  difficult  and 
obfcure  to  many  Men,  by  long  and 
fubtile  Difputes.  If  great  numbers 
of  Men  fliould  write  concerning  the 
Sun's  Heat  and  Light,  and  Motion 
for  many  Years,  and  every  one  (hould 
ftill  contradi(3:  all  that  went  before 
him,  and  ftrive  to  fay  fomething  l^ew 
and  Strange  upon  the  Subjeft  5  the 
laft,  for  ought  I  know,  might  pretend 
to  prove,  that  perhaps  there  may  be 
no  Sun  at  all  :  Which,  indeed,  is  no 
more  than  what  the  Scepticks  hive 
faid.  And  this  Infidelity  and  Seep-*;'  - 
ticifni  concerning  God,  and  his  Vrol^^r' 
vidence,  and  Revelation,  muft  en3 

in 


The  Preface.  xvii 

in  the  Scepticifm  of  our  very  Senfo, 
if  thefe  Principles  be  purfucd  in  their 
direfi  and  unavoidable  Confequences. 

Others  have  been  too  bold  \yith 
the  Myfteries  of  Religion,  and  have 
pretended  to  explain  them  fo  far,  as 
|.  if  they  would  endeavour  to  prcfent  us 
with  a  Religion  without  all  Myftery, 
which  at  the  fame  time  has  expofed 
Themfelves  to  R.eproach,  and  Reli- 
gion to  the  Scorn  of  fuch  as  are  glad  to 
take  all  occafions  to  (hew  their  Good- 
will to  it.  The  evident  and  declared 
Defign  of  the  Sociniansj  is,  to  retain 
no  Myfteries,  but  by  forced  Interpre- 
tations of  Scripture  to  expound  them 
all  to  their  own,  that  is,  to  a  new  and 
abfurd  fence  5  and  it  is  but  too  plain, 
that  there  is  a  combined  Defign  carried 
on  between  Them  and  the  Deifts,  who 
are  contented  to  pafs  for  Chriftians, 
with  a  Diftinfiion,  and  without  a  My- 
ftdry:  Ami  Trinitarian  is  a  milder  word 
than  Anti'  Chrijiian ,  and  Unitarian  is 
but  a  different  Name  for  Dsifi. 

b  Ano- 


xviii  The  Preface. 

Another  fort  have  been  very  labo- 
Tious  in  finding  out  Myfteries,  where 
there  are  none  ;  and  under  a  pretence 
of  reddcsng  the  plaineft  DoSrines  to 
clear  Principles,  have  only  amufed 
and  confounded  Men  in  the  true  and 
obvious  Notions  of  them.  Thus  the 
Duties  of  Love  to  God,  and  to  our 
Neighbour,  are  plain  in  themlelves, 
and  are  as  plainly  fct  down  in  the 
Scriptures  :  And  to  raife  abflraded 
and  Metaphyfical  Speculations  upon 
fo  plain  Texts,  is  only  to  tell  us  what 
we  know  before,  in  other  and  lefs  in- 
telligible Terms,  or  elfe  to  fall  into 
the  nice  and  rafli  Difputes  of  the 
School-men,  or  into  the  Enthufiaftick 
Heats  of  the  Myftica!  Divines ,  which 
can  have  no  tendency  to  the  Peace  or 
Edification  of  the  Church,  but  gives 
an  occafion  to  the  Advcrfary  to  Blaf- 
pheme. 

(3.)  A  Third  caufe  of  Infidelity,  has 
been  the  Raflmefs  of  fome  Criticfcs. 
For  if  any  thing  relating  to  Religion 

has 


The  Frefdce]  xix 

has  been  once  called  in  queftson,  by 
Men  who  have  got  thcmfelves  a  Namej 
by  writing  more  boldly  than  wifer 
Men  have  done  ^  the  Authority  of 
fuch  Men  (hall  be  thought  a  fufficient 
Anfvver  to  all  the  Arguments  which 
can  be  taken  from  any  thing  which 
they  are  plea  fed  to  diflike.  Critici  fni, 
when  it  falls  to  the  (hare  of  a  prudent 
Man  5  is,  without  doubt,  a  neccfl'ary 
and  mod  valuable  part  of  LearrJiig  : 
But  it  muft  be  confefs'd,  that  there 
is  hardly  any  thing  more  impertinent 
than  an  impertinent  Cririck.  It  is  a 
great  thing,  if  it  be  well  confidercd, 
to  fet  the  Bounds,  and  jfix  the  Terri- 
tories of  Learning,  to  ndjudge  ta 
every  Author  his  own  Works,  and 
fay,  that  this  Book,  or  perhaps  fome 
fmall  part  of  a  Book,  fhall  be  his,  and 
the  other  he  fhall  have  nothing  to  do 
withal.  This  is  no  trivia]  matter^ 
nor  of  fmall  confequence,  and  oughs 
not  to  be  at  the  pleafure  of  any  one 
who  has  a  mind  to  be  taken  notice  of, 

b  3  for 


XX  ThePrefdcel 

for  cont radioing  the  received  Opinion^ 
and  being  more  confident  than  others. 
And  the  hfs  Occafion  there  is  for  thefe 
Criticks^the  more  Danger  there  is  from 
fhcm ,  for  if  there  be  no  vi'ork  for 
them,  they  will  be  apt  to  make  them- 
ft Ivies  work  :  And  what  Author  will 
be  able  to  ftand  before  Men,  whofe 
bufinefs  and  ambition  it  is  to  find 
fault  ?  But  though  the  Jurifdiftion 
of  Criricks  be  very  large  and  abfolute  j 
yet  I  have  taken  care  not  to  come 
under  it,  but  have  purpofely  avoided 
infifting  upon  any  Authorities  which 
have  fain  under  their  Difputes,  un- 
lefs  it  be,  perhaps,  in  fpeakingof  the 
Sibyls  ;  but  there  I  have  the  confent 
of  the  beft  Cri ticks,  befides  evident 
llcafon,  on  my  fide,  fo  far  as  I  am 
concerned  for  them. 

(4.)  A  Pretence  to  Miracles  and 
Prophecies,  without  Rcafon  or  Ground 
far  it,  in  behalf  of  fome  particular  Er- 
rors, has  weakened  the  Belief  of  Ac 
True  Miracles-  and  Prophecies ;  and 

whiia 


The  Preface.  xxi 

whilft  laborious  Endeavours  have  been 
ufed  to  (hew,  that  the  Chriftian  Re« 
ligion  cannot  be  true,  unlefs  thofe  Do- 
firines  be  true,  which  have  no  foun- 
dation in  it  '-,  the  quite  contrary  has 
happened  to  what  in  charity  we  niuft 
fuppofe  thefe  Authors  defigncd  :  for 
inftead  of  owning  their  .  Rehijion  to 
be  true  ,  Men,  who  are  convinced 
of  the  weaknefs  of  their  Pretences, 
have  taken  them  at  their  word,  and 
have  been  forward  to  grant  them,  that 
there  is  no  Religion  true,  and  there- 
fore not  theirs. 

(5.)  I  (hall  (hew  at  large,  in  due 
time.  That  the  many  differences  and 
Difputes  in  Pveli^ion,  arc  no  prejudice 
to  the  Tfuch  and  Certainty  of  it  j  but 
they  are,  notwithflanding,  a  great 
fcandal  and  temptation,  and  a  great 
hindrance  to  the  Salvation  of  Men, 
efpecially  as  they  are  commonly  ma- 
naged j  whilft  by  all  imagin:ib!e  Arts 
and  Means,  Men  of  different  Panies 
and  Opinions  ftrive  to  i  un  down  their 

b  3  Advcr- 


sxii  The  Preface. 

Advcrfaries.  Thofe  who  are  con- 
cerned, would  do  well,  I  fliould  think, 
to  confider  what  mifchiei:  may  enfue, 
through  the  imprudent  and  unchriftian 
management  of  Difputes,  even  in  a 
right  Caiife ;  which  has  no  need  of 
foch  methods^ /and  therefore  they  are 
the  lefs  excufable,  who  ufe  them  in 
defence  of  (iich  a  Caufe,  If  we 
would  convifice  or  perluade  Men  in 
striV  other  thing,  we  never  are  \v'ont  to 
riiink  ic  a  proper  expedient  to  ufe 
them  ill,  and  give  them  hard  words  ; 
And  is  rough  tlfage  proper  only  for 
the  propagation  of  the  Doflrines  of 
the  Gof|.>el,  and  of  a  Religion  of  Peace, 
?,nd  Meekiiefs,  and  Charirv  ? 

I  know  what  Examples  may  be  pro- 
duced to  countenance  this  Praftice  ; 
but  thole  great  Authors  have  Excel- 
lencies enough  for  our  imitation,  we 
need  not  imitate  their  Faults.  Our 
Blefled  Saviour,  indeed,  himfelf,  and 
his  Apoflks,  did  not  always  f  rbcar 
ievere  language  5  but  then  they  fpoke 

with 


The  Preface.  xxiii 

with  a  Divine  Power  and  Authority, 
and  knew  how  to  fpeak  to  the  Hearts, 
as  well  as  to  the  Ears  of  Men,  and 
fully  perceived  when  this  was  the 
laft  and  only  Remedy  to  be  ufed  , 
they  could  ftrike  dead  with  their 
Words,  and  were  infallible  in  the  ufe 
of  fuch  Expreffions  as  were  proper  for 
the  prefent  occafion,  either  to  comfort 
or  to  terrifie  Sinners,  and  awaken  them 
to  Repentance.  There  is  no  doubt, 
but  a  feafonable  Reproof  or  Rebuke, 
though  it  be  very  ievere,  may  be  not 
only  confiftent  with  Charity,  but  may 
alfo  be  the  Effeft  of  it  ,  and  if  ever 
we  may  fpeak  with  the  Power  and  Au- 
thority, as  well  as  in  the  meekf^efs  and 
gentlemjs  of  Chriji^  we  muft  do  it 
when  the  Truth  of  the  Chriftian  Re- 
ligion is  called  in  queftion^  and  that 
by  Chriftian^'*  We  live  in  an  Age 
in  which  Men  think  they  have  done  a 
great  thing,  and  enough  for  them  to 
vahie  themfelves  upon,  if  they  can 
but  ftart  a  bold  Objection  againft  the 

b  4  Scrip- 


xxiv       ~  The  Preface* 

Scriptures,   though  it  have   never  fo 
little  fence  in  it.     We  have  fufficient 
warrant  to  treat  thefe  Men  as  they 
dcferve :  for  the  Apoftles  were  com- 
manded (according  to  a  Cuftom  in 
ufe  amongft  the  Jenps)   to  Jhake  off  the 
dufh  off  their  feet^  againft    iuch  as  re- 
jected their  DoSrine  :  and   the  leafi: 
we  can    fay   to  them,  is  to  let  them 
know,  that  if  they  will  not  believe, 
we  are  forry  for  it,  but  cannot  help 
it,   and  that  they  will  have  the  worfi: 
of  it.       Mr,  Hobbs  himfelf  will  allow, 
that  an'  Atheift  ought  to  be  banifli'd 
as  a  Publick  Mifchief,   and  fcarcc  any 
Terms  can  be  too  fevere  for  thofe  who 
openly  apoftatize  from  the  Religion 
in  which  they  have  been  baptized,  and 
blafpheme  that  Holy  Name  by  which 
they  are   called.     We   muft  not  fo 
debafe  the    Gofpel  of  Chrift,  as  to 
fcem  to  beg  their  Approbation,  which, 
Tm  fure,  we  have  little  need  of,  in  the* 
pre  fen  t  cafe.     I  am  far  from  thinking 
any  thing  fmall  or  inconfiderable,  in 

which 


The  Preface]  xxv 

which  the  Honour  of  God,  and  the 
Truth  of  Religion  is  concerned  ,  but 
certainly  a  great  difiinfiion  is  to  be 
made  between  them  from  whom  we 
differ  in  particular  Points,  though  of 
great  moment  and  confequence,  and 
thofe  who  rejefl:  the  Whole  .  Our 
chief  Zeal  and  Strength  fhould  be  em- 
ployed againft  the  Common  Enemies, 
who  delight  in  our  Quarrels,  and  ° 
fport  themfelves  with  mutual  Wounds 
we  fo  freely  give  one  another. 

(6)  We  have  a  fort  of  Men  a- 
mongft  us,  who  from  hence  have  taken 
occafion  to  make  it  their  whole  Bufi- 
nefs,  both  by  their  Difcourfes  and 
Writings,  to  laugh  all  Religion  and 
Morality  out  of  the  World  :  which 
has  made  our  very  Wit  to  degenerate, 
though  this  be  the  only  thing  for 
which  thefe  Men  feem  to  value  them- 
felves ;  and  our  Poems,  with  all  their 
foft  Number?,  and  flowing  Style,  to 
be  far  from  defervinj^  Commendation : 
for   this  way  cf  Writing  is  as  much 

againft 


xxvi  The  Freface* 

againft  the  R  ules  of  Poetry,  a^  againft 
thofe  of  Vertue  ^  and  they  can  never 
anfwer  it  to  their  own  Art,  whatever 
they  may  do  to  their  Confciences , 
but  ought  to  be  cenfured  for  being 
ill  Poets,  as  well  as  ill  Men.  A  fine 
Saying,  a  foft  or  bold  Exprefiion,  or 
a  pretty  Charafler  !  is  this  all  we  have 
in  exchange  for  our  Reafon  and  Reli» 
'  gion,  which  chefe  Men  have  fo  labo- 
rioufly  decryed  !  Some  of  the  bcft 
Poets  of  our  Age  have  been  fo  fenfible 
cf  the  Dilhonour  hereby  done  to  God, 
the  Differvice  to  Mankind,  and  the 
Difgrace  to  fo  Noble  an  Art,  that 
they  have  employed  their  Genius  a 
bettjer  way.  But  the  extravagant 
Raillery  againft  Religion  has  been  the 
more  licentious,  and  the  more  fre- 
quent, not  only  becaufe  it  has  met 
with  Applaufc  from  fo  many,  who  are 
none  of  the  wifeft  pare  of  Mankind, 
but  becaufe  it  is  the  eafieft  way  of 
Wit,  flowing  fo  naturally  from  the 
very  Temper  and  Inclination  of  cor- 
rupted 


The  Preface.  xxvii 

rupted  Minds  5  and  any  fmart  Re- 
fleftion  may  eafily  be  taken  from  ano* 
ther  Subjefi",  and  applied  here  with 
advantage,  becaufe  it  looks  more  ex- 
travagant and  daring,  and  furprifeth 
for  no  other  reafon,  but  for  the  bold 
irreverent  ufe  of  it.  What  is  there  in 
Religion,  if  it  were  untrue,  that  can 
feem  ridiculous  ?  What,  in  the  awe- 
ful  Majefty  of  the  Lord  of  Heaven 
and  Earth,  that  can  provoke  the 
Laughter  and  Mockery  of  any  but 
Fools  and  Mad- men  ?  It  is  not  ob- 
vious to  conceive,  why  it  fhould  be 
thought  a  greater  argument  of  a  Man's 
Parts,  to  revile  his  God,  than  his 
Prince  ^  to  fpeak  Blafphemy,  than  it 
is  to  fpeak  T  reafon  ;  or  why  the  Wit 
fhould  atone  for  the  Crime  more  in 
the  one  cafe  than  in  the  other.  But 
the  truth  is,  a  very  moderate  fliare 
of  that  will  ferve  the  turn  in  both 
cafes.  Produce  your  caufe^  f^^^^^  ^^^^ 
Lord  j  brif7g  forth  your  fttotJg  reafoaSy 
faith  the  God  of  Jacob, 

(7.)  And 


xxviii  The  Preface. 

(7.)  And  indeed,  from  the  Wit 
'  and    Drollery    of  fome,  others  have 

takqn  the  confidence  to  proceed  to 
Arguments,  but  they  are  very  far  from 
being  either  ftrong  or  plauflble  ^  for 
I  never  in  my  life  obferved  fo  much 
Difingenuity,  fo  vain  an  affeSation 
of  Learning,  and  fo  groundlefs  a  pre- 
tence to  Reafon,  as  in  thefe  Men. 
The  Extravagancies  of  Cardan  are 
known  to  all  that  ever  heard  of  him  : 
The  Lull:,  and  Pride,  and  bafe  Flattery 
of  VanifiuSj  is  every  where  vifible. 
Aut  Dens  ejt^  ant  Vaninns^  is  fuch  aa 
expreflion,'  as  no  Man  befides  ever 
ufed  in  a  Dialogue  of  himfelf  And 
Mr.  Hobbs*s  love  of  Singularity,  and 
Spirit  of  Contradiftion,  is  evident 
from  his  own  Confeflion  ;  and  my 
late  Lord  Clarendon^  who  knew  him 
well,  has  acquainted  the  World  both 
with  the  Temper  and  Dcfign  of  the 
Man,  and  with  the  Errors  of  hia|. 
'Writings.  But  I  flial!  come  down 
lower,  and   examine  a  little  the  Ar^ 

guments 


The  Prefaci.  xxvc 

gument?  of  later  Writers,  who  would 
take  it  iSIj  if  it  fliould  be  thought  that 
they  have  not  retained  and  improved 
all  the  profound  Reafonings  of  their 
Predeceffors  in  Irreligion  ,  which  we 
may  expeft  to  find  abridged  in  a  Book 
bearing  the  Title  of  The  Oracles  of 
Feafojj,  a  Rhapfody  of  Letters,  and 
fome  fmall  Trafts  of  divers  Men. 

But  here  I  need  not  much  concern 
my  felf  with  what  is  taken  out  of  the 
Authors  of  Keligio  Medici^  and  of 
th^  Arch^eologi^  Thilofophide  ;  becaufe 
thefe  Authors,  notwithftanding  thofe 
Objefiions,  profefs  an  unfeigned  Be- 
lief of  Revealed  Religion,  in  thefe 
very  Books,  though  the  Tranfcriber 
did  not  think  fit  to  acquaint  his  Rea- 
der with  fuch  Profefllons,  for  fear  of 
bringing  an  Antidote  with  his  Poyfon : 
But  fince  thofe  Objeftions  were  fo  far 
from  having  that  efteft  upon  the  Au- 
thors themfelves,  all  that  they  can  ferve 
for,  is  to  {hew,  that  they  can  make  a 
Dcift  of  none  but  a  weak  or  an  ill  Man* 

I  re- 


XXX  The  Prefdcel 

I  referr  the  R  eader  to  the  Preface 
of  Keligio  Medici^  to  fee  how  difinge* 
iiuous  it  is  to  quote  any  thing  frbiii 
that  Book,  as  the  fix*d  and  maturife 
Though rs  of  Sir  T^ homos  Brown,  But 
as  if  this  had  not  been  Difingenuity 
enough,  we  have  him  brought  in^  fay- 
ing the  quite  contrary  to  what  we  find 
iflReitg,  \^  Jijg  gQol^^      (^a^  iif^^  all  the  Kinds 

§.  22.      of  Creatures^    Q  lays  Sir  Thomas  )    not 

only  in  their  own  Bnlh^^  bnt  with   a 

competency  of  Food  and  Suftenance^  might 

be  prefer'z/ed  in  one  Arky  and  within  the 

extent  of  Three   Imrtdred  Cubits^    to  a 

Keafon  that  rightly  examines  it,  will  ap'^ 

pear  ^ery  feafthle.  ^  Thus  it  is  both  in 

the  Book  it  fclf,  and  in  the  Annota-^ 

{yjOrcidcs  iiQxs^  Upon  it;    but  our   (/>)  Tran- 

p.^r""'  fcriber  has  made  the  Author  fay  quite 

contrary,    that   this  will  not    appear 

'uery  feafible.       What    is  tranfcribcd 

likevvife  from  the  fame  Author's  Book 

CO  Ibid,  (c)  of  Vulgar   Errors^    h  not    fairly' 

^'''       cited,   and  no  notice   is  taken,  thfit 

this  learned  Author  has  a  whole  Chap- 

tcr^ 


The  preface.  xxxi 

ter,   in  that  very  Work,  concerning 
(d)  the  Temptatioq  of  Ei/e  by  the  cd)vtiii. 
Serpent  5   where  that  is  cleared,  which  c!^^'^'^* 
was  (e)  before  brought  only  as  an  Ob-  (e)  iwd. 
jeflion,  and  tranfcribed  by  Mr. Blount,  ^•^•^•'' 
How  the  Tranflator  has  dealt  with  the 
Author  of  Archdeologiiis  Fhilofophic£^   I 
have  not  his  Book  by  me  to  examine, he 
is  living  to  vindicate  himfelf.  One  thing 
I  have  oblervedjthat  Mr. Blount  affures 
us,  that  (^f^  this  learned  Author  doth  a  {f)oracUs 
Jirenuoupy  affirm^  as  'tis  pojpbky   that  "^^f^^"'^^"* 
the  World  had  a  Beginning  about  Six 
thou/and  Tears    fence  5    whereas   the 
Tranflation    which    this   Gentleman 
fends  Mr.  Gildon  with  his  Letter,  fays, 
ig)  That  to  prefcribe  the  Divine  Crea-  (g)  ibid. 
tion  fo  fhort  an  Epocha  as  the  limits  of^'^^^ 
Six  thoufand  Years^  'tis  rvhat  he  ne'ver 
durji.     Now,  either  Mr.  Blount  or  the 
Tranflator  are  miftaken  in  their  Au- 
thor, and  I  rather   think    the   latter 
muft  miftake  him.     For  whenever  the 
World  had  been  created,    there  muft 
have  been  a  time  when  it  had  exifted 

but 


xxxii  The  Preface. 

but  Six  thoufand  Years  ;  and  then  the 
fliortnefs  of  the,  Epocha  might  have 
been  objefted,  as  wtil  as  now.  \So 
that  there  was  no  pofllbility  of  pre- 
venting this  Objedion,  unlefs  the 
World  coutd  have  been  Eternal  5 
which  was  jikewife  impoffible,  from 
the  Nature  of  Time,  which  being  fuc- 
ccflivc,  neceffarily  implies  a  Beginning ; 
and  as  this  Author,  by  his  Tranflator, 
Ipeaks  in  that  place,  tpc  camiot  form 
to  our  fel'ves  any  Iddca  of  a  thing  created 
from  Eternity^  But  what  is  cited  out 
of  either  of  thefe  Authors,  will  fall 
itnder  fome  of  the  Heads  which  are  to 
be  treated  of  in  another  Book  which  I 
dctign  upon  this  Subjeft  ;  I  fhall  there- 
fore here  oniy  fingle  out  fuch  Particu- 
lars as  are  the  proper  Notions  and 
Conceits  of  our  Deifts,  and  of  which 
I  had  no  thought  oroccafion  tofpeak 
elfe  where.  .        _j 

P^^iJo'/'      ^^f'  ^^o^^^i  r/j)  will  have  the  Pn 
phecy  oi  Jacob ^  concerning  .the  Sc^ 
ters  not  being  to  depart  front  Jndah^till 

the 


The  Trefdce]  xxxiii 

the  Corning  of  Shiloh ,  to  have  been 
firft  applied  to  the  Mejpah  by  the 
Cahbalifts  in  the  time  of  the  Maccabees^ 
and  not  to  have  been  expounded  oi: 
Da'vid's  Line,  till  the  Reign  of  Herod^ 
at  leaft  not  generally  ;  for  here  he  is 
not  fo  poiTcive,  as  a  Man  might  have 
been  in  a  thing  purely  of  his  own  In- 
vention. But  doth  he  bring  any 
Proof  or  Probability  for  what  he 
fays  ?  No,  it  is  meer  Conjeflure, 
contrary  to  all  the  moft  ancient  Expo- 
jfitions  of  the  Jewifli  Writers.  But 
the  Jetps  had  a  Cabbala^  and  the  Pha- 
rjfees  hated  Herod^  and  the  HerodianP 
flattered  him,  and  Jofeph^  flittered 
Vefpafian  j  and  therefore  from  fome 
Circumftances  fuperficially  framed  and 
put  together,  he  will  needs  gather  the 
Uncertainty  of  this  Prophecy,  and 
conclude,  that  it  is  contradi&ed  by 
others,  without  any  consideration  had 
to  what  fo  many  have  faid  co^  reconcile 
them.  In  the  fame  place,  he  faysf, 
that  the   J^tps  reckon  the   Book  of 

c  Daniei 


xxxiv  The  Freface. 


Efaf^iel    among     their  Hagiographa  or 
0cred^but  not  Canonical  Book^-      Fa- 
ther Simptfy  to  whofe  Writings  I  fup- 
pofe  this  Gentleman  was  no  Stranger, 
might  undeceiy.e  him  in  this  matter  j 
(0  C'^fl'^-  his  words  are  thdfe,  (i)  Nofi  quidem 
pufc.  jfaaci  JtuUos   de  germafi^  ^ocis    iUim,  (  ce- 
^2 38.     tuvim)  fignijzcatione  inter  fe  non  con* 
^venire  j    etjt  omnes  fentiant  CetH'vinf^ 
feu  Hagiographos    non    minus    di'vinos 
ejjc  ^  canonicoSy  qmm  reliqnos  ceteris 
wflrnmenti   libros  :     and    he   plainly 
proves  his  Affertion. 
Ck^^omi      The  fame  Gentleman  (^  tells  us, 
that  Jofephns  confeffes.  That  ht  durft  i 
fjot  prejume  to  compare  the  "Nation  of  the 
^ews  with' the  Antiquity  of  the  mofi  an* 
eknt  and  infaUible  H^ritingr  of  the  yEj 
gyptianSy    Chalddcans   and  Fhoenician,^ 
Jfor  which  herefers  his  Header  to  Jo* 
fephm, Aontr a  Apion.  \ih.  i.    Where  he 
>will  find  the  quite^  contrary  *,  for  Jor  • 
fephH<s  n^akes  it  his  bufinefs  to  coniijte  j 
the  Heatlicn  Hiftorians,  and  to  vinoi- 
cate   the  Je^ifli  Antiquities  again:. 

thcni, 


of  B.eafoiiy 
p.  221. 


The  Treface.  Sxxv 

them,  and  to  fliew  how  they  contra- 
di(9:  themfelves  and  one  another,  in 
what  they  relate  of  the  Jews^  diffe- 
rent from  the  Scriptures.  (/)  And  (OAnimd 
yet  this  notorious  Miftake  is  again  re- p. 2"$!* 
peated  by  our  Author  5  which  any  one 
may  confute,  that  will  but  look  into 
Jofephus.  The  Dcfign  of  his  Firft 
Book  againft  ^pion^  is,  to  prove  the 
Truth  of  the  Jewtjh  Antiquities  againft 
the  Greeks^  from  the  Writings  of  the 
JEgyptians.  Thoenicians  and  Chaldean f^ 
Jejephus  fays,  He  wonders  at  thofe^ 
who  think  that  the  Gree^f  alone  ought 
to  be  regarded  in  Matters  of  Antiquity ; 
whereas  there  was  nothing  to  be  found 
among  them  of  Ancient  Date  :  their 
Cities,  their  Arts,  their  Laws,  were 
but  of  late  Original,  and  their  F^ifto* 
ties  later  than  all  thefe.  But  the  Greel^ 
themfelves  confefs,  that  there  were 
Very  ancient  Accounts  of  former  Times 
among  the  JEgyptiatis^  thetSb^Mi^j^/,  •> ,  ^ 
and  the  Fhcenicians  ;  (;;/)  For  I  omitj-^tvvn-^ 
f^ys  hc^^^he  prefect,  ^foynt  our  owri^y^%,, 

c  2  Nation '^'''y'''' 


%xyM  The  Preface. 

Nation  into  the  number  with  them.  This 
fe  far  enough  from  faying,  that  he 
dnrfi  not  frefmm  to  enter  into  a  Colli- 
parifon  ;  for  he  doth  (hew  foon  after, 
that  the  Jews  had  taken  as  much  care 
in  the  writing  and  preferving  their 
Antiquities,  as  thefe  Nations,  or  any 
other,  could  poflibly  do.  But  it  had 
not  been  to  his  purpofe  to  mention 
the  Jexfs  in  that  place  with  the  reft  ; 
becaufe  he  brings  his  Argument  from 
the  confeffion  of  Foreign  Hiftorians, 
wlio  were  acknowledged  by  the  Greeks 
to  be  of  much  greater  Authority  in 
things  of  this  nature,  than  they  could 
pretend  to  themfelve?. 
fit)  oraci.%,\  (ji)  A  little  before,  having  tranfla- 
^iT^!'  ted  fomething  out  of  Ocellins  LttcanuJI^ 
to  prove  the  World  Eternal,  thisGenh 
tleman  thus  fubjoins,  Non?  it  is  'very 
viHch-i  that  this  Anthor^  Ocellus  Lucanus, 
(who y  for  his  Antiquity ^  is  held  *o  beal- 
Moji  Contemporary  with  Mofes,  (  if  not 
before  him  )  fhould  have  fo  different  a 
fentiment  of$he  World's  Beginaifigfrom 

thaty 


The  Preface.  xxxvii 

thaty  which  Mofes  had :  methir2\s^  if 
Mofes  his  Hiftory  of  the  Creation^  a-nd 
of  Adam*  J-  hei?7g  th?  Fir  ft   Man,   had 
been  a  general  receiz^ed  Opinion  at  that 
time  ;  Ocellus  Lucanus,   n^ho  rras  fr 
ancient  and  fo  eminent   a  Fhilofopher^ 
fhould  not  have  been  altogether  ignorant 
thereof.     But  what   fliall   we,  fay,  if 
OceUm  Lucanus   was   not  fo  ancient, 
but  of  no  Antiquity  in  comparifon  of 
Mfffif  P    then,  methinks,  this  Author 
might  have  fpared  his  Pains  and  his 
Inferences.     And  of  what  Antiquity 
Ocellus  Lucanus  was,  ts  fliewn  by  Lu- 
doi'icHS  NogaroUy  who  tranfla ted  this 
Piece  of  Gcellns  Lucanus  into  Latin^ 
and  publi(h*d  it  with  his  own  Obfer- 
vations  upon  it.     For  he  makes  it  ap- 
pear, from  PlatOy  that  the  Anceftors 
of  this  Ocellus   being    banifh'd  from 
l^roy^  under  Laomedon,  came  to  Myra, 
a  City  in  Lycia  ,   but  Laomedon  was 
the  Father  of  friamm^  in  wfeofe  time, 
as  every  body  knows,   happened  the 
.  Deftru&ion  of  Troy  ^  and  Jair  was 

c  3  then 


KMXviii  The  Preface. 

tlien  Judge  otlfrael^  about  Three  hun- 
dl-cd  Years  after  they  had  been  in  pof- 
fefllon  of  the  promfed  Land,     He  far- 
ther fliews,  from  Lucian^  that  Ocellus 
'Lticamis  was  a  Scholar  of  Pythagoras  i 
who  lived,   fure,  long  enough  after 
Mofes^  to  fave  our  Author's  Criricifm, 
or  to  expofe  it.     Indeed,  the  befi:  Ac- 
count we  have  in  Heathen  Antiquity, 
agrees*  exaflly  with   the  Hiftory    of 
MofeSj  concerning  the  Creation  of  the  *^ 
'd^verlt    World.      Ariflotle  (o)    himfelf   was 
Armt,ai  not  fatjsfied   in  his  own  Doftrine  of 
*^'^'    '*  the  Eternity  of  the  World,    and  he 
S?cl1f  ^'  C/')  confeffes,  that  all  the  Philofophcrs 
ii.c.io.  affcrted  the  Creation  of  it  :  and  as  for 
cj)Meta-  the  manner  of  the  Creation,   (^)  he 
c.g!**'   fays,  ic  was  efteemed  a  very  ancienl 
Doftrine,   and  thought,  by  fome,  t0 
be  the  Dodrine  of  the  moft  ancient 
Theologifts,   That  it  was  formed  out 
(0  nnje  of  Water.  It  is  certain5that  (r;  Thale^ 
h  u   [ '  the  firfi:  Greek  Philofopher  who  trcate# 
kL^^'*"  of  thefe  things,  one  of  the  Seven  Wife 
Men  of  Greece^  and   the  Wifipft   of 

them, 


The  Preface.  xxxk^ 

them,  in  TuUys  judgment,  taught, 
That  God  formed  all  thmgs  out  of 
Water. 

The  fame  Gentleman  has  obferv'd, 
(s^  That  the  Epicurean  Deifts  labour  to  C{)  or^^^- 
have  their  Vices  imputed  rather  to  ^p.95. 
Superiority  of  their  Eeafon  above  that  of 
others^  than  to  a  Servitude  of  their  Kea^ 
[onto  their  own  Fafjions  j  which  jhews^ 
Vice  if  naturally  efteemed  a  bafe  and 
"loTP  things  It  is  but  too  plain,  that 
this  was  his  own  cafe,  sis  his  unhappy 
Death  declared. 

.This,  I  think,  is  fufficient  to  (hew, 
how  little  this  Book  deferves  the  vain 
Title  of  The  Oracles  ofKeafon  :  it  will 
be  hard  to  meet  with  any  Book,  which 
has  lefs  right  to  fo  high  a  Pretence. 
I  (hall  take  notice  but  of  one  thing 
more,  and  that  is,  (t)  Mr.  Gildons  At-' (0  ^^^i^- 
tempt  to  prove  the  Materiality  cf  the  ^'^^'' 
Soul  ;  his  Arguments  are  as  unlikely 
to  prove  it,  as  moft  I  have  #tn  :  but! 
fhall  (hew  the  Notion  to  beabfurd  in  it 
fcif,  and  impoffible  to  be  ftiaintained. 

C  ^  A  he 


xl  The  Frefdce. 

The  Effence  of  all  Matter  muft  be 
^le  fame,  whether  Extenfion,  or  any 
thing  elfe,   be  afllgn'd  as  the  Effence  j 
of  it  5  and  though  we  may  be  igno-ii  ( 
rant  of  the  Effence  of  Matter,  yet  we  j 
know  it  cannot  be  effential  to  it  to 
Think  :  for   then  all   Matter  would 
neceffarily  Think.     But  the  difference 
in  the  feveral  forts  of  Matter  ca«.  be 
only  in  Accidents ,    that  is,  in  Bulk, 
Reft,  Motion,  Situation,  and  Figure, 
none  of  which  can  render  Matter  ca-  \ 
pable  of  Thought*     For  if  a  different 
jB^/J^of  Matter  could  produce  Thought 
in  it,  and'  the  Subtile  Matter  fhould 
be  able  to  Think  and  Reafon,  though 
the  Grofs  cannot ,  then  the  Parts  of 
a    Stone  would    think,   '^cn  it   k 
ground  to  Duft  ^  though  when  they 
are  joined  and   compared  together, 
they  make  up  a  Body,  as  unlikely  to 
think,  as  any  thing  we  can  imagine.  ', 
If  Reft  Ctould  caufe  Matter  to  think, 
a  Stone  would  be  the  moft  thinking 
Creature  in  the  Wofid.     If  Motm 

could 


The  Preface.  xli 

cou^d  caufe  it,  then  that  which  moves 
with  moft  quicknefs,  would  think 
inoft,  as  Fire,  ajnd  the  Sun,  and  Stars  : 
but  Motion  is  only  a  iucceffive  change 
of  Place,  and  there  is  no  reafon  why 
Matter  fhould  think  in  one  place,  ra- 
ther than  in  another  ,  or  why  itrfhould 
think,  when  it  is  moved  in  a  Right 
LinCy  or  in  a  Circle^  or  in  any  Curve 
Line,  rather  than  when  it  lies  ftiil. 
Again,  There  is  no  rea&n  why  Mac* 
ter  fliould  be  able  tO'^hink,  or  not 
think,  according  to  itsSitnatitm-  ot 
Pofition  ;  why  it  flioqld  thirk  in  the 
Brain,  rather  than  upon  the  Trencher ; 
or  when  it  is  digefted,  and  reduced 
to  Animal  Spirits,  ratijer  than  whcfi 
'  it  is  in  a ,  more  compacted  Subftance, 
and  has  a  difFcrcnt  relation  to  the 
parts  of  Matter  abou:^  it.,  Laftlj', 
If  any  fort  of  Figure  could  pro- 
duce  Thought,  S^^nes  mud:  certainly 
tlmky  as  well  as  the  befl  of  us  ?  and 
fo,  iiiLdced,  might  any  thing  elfe  : 
for    what    Body^  is  there   chat  may 

not 


xlii  The  Preface. 

not  fubfift  under  all  varieties  of  Ff** 
gute  ?  ^-■' 

Neither  can  any  lucky  conjuncture 
of  all  thefe  together  produce  a  Powete 
and  Faculty  of  Thinking,  For,  ima- 
gine what  Bulk,  Reft  or  Motion, 
Siiuatifen  and  Figure  you  can,  to  meet 
together,  they  are  all  alike  uncapable 
oi  fo  much  as  one  Thought  j  ^ce 
there  is  nothing  in  the  Nature  of 
any  of  thefe  Accidents  or  Modifica- 
tions of  Matter,  but  it  is  as  far  from 
any  Power  of  Thinking,  as  Matter  it 
felf  is  5  and  therefore  Thinking  can 
no  more  arife  from  a  combination  of 
them  together,  than  it  can  proceed 
from  the  amafllng  together  of  Matter. 
All  the  Accidents,  but  Motion,  have 
nothing  Aflive  or  Operative  in  them, 
but  are  only  Matter  under  diftlrenc 
Modes  and  Helations.  And  Motion, 
whatever  the  Figure,  'or  Bulk  and 
Contexture  of  any  Body  may  be,  can 
be  but  Motion  ftill  :  and  fuppofewhat 
Contexture  Of  Modifications  you  will ; 

what 


The  Preface.  xliii 

what  IS  Motion,  under  all  Determi- 
nations, Collifions  and  Combinations, 
but  change  of  Place  ?  and,  how  can 
change  of  Place  produce  Thinking, 
under  any  variety  of  Contexture  in 
the  Particles  of  Matter  ?  Free-will 
is  impofllble  to  be  accounted  for  by 
Matter  and  Motion ,  as  Epicnms 
fouo4,  who  wa?  therefore  forced  to 
have  recourfe  to  his  DecUtjathmes  Ato- 
mornm  ;  for  which  he  is  fo  juftly  ex- 
pofed  by  Tnlly.  For  neither  can  Mat- 
ter determine  its  own  Motion,  nor  catv 
Motion  determine  it  felf,  but  muft  be 
determined  by  fomething 'External  ; 
whereas  all  men  find  it  in  their  power 
to  determine  themfelvesjby  an  Inward 
and  voluntary  Principle, 

It  is  true,  indeed,  that  the  Soul, 
in  its  Operations,  depends  very  much 
upon  the  Temperament  of  the  Body: 
yet  the  Soul,  even  in  this  ftate,  has 
Thoughts,  which  have  no  delation  to 
the  Body,  or  any  Material  Thing ; 
as  Thoughts  of  God   and  Spirits,  its 

own 


xliv  The  Preface. 

own  Reflex  Thoughts,  or  Confcioufc 
nefs  of  its  own  Operations.  And  if 
it  were  now  capable  of  no  Thoughts, 
but  fuch  as  have  fome  dependance. 
upon  the  Body  3  yet  this  can  nevei; 
prove,  that  the  Soul  it  felf  is  Material, 
or  that  Matter  Thinks.  A  Man 
writes  with  his  Pen,  and  cannot  write 
without  one ;  Is  it  therefore  his  Pen 
properly  that  writes5and  not  the  Man  ? 
The  Body  is  the  Inftrument  of  the 
Soul,  in  its  Operations  here  ;  and  as 
the  Infl:rument  is  fit  or  unfit,  fo 
muft  its  .Operations  be  more  or  lefs 
perfeft. 

But  it  is  Jirange^  that  the  chief  part 
ef  HS  jhould  bj  of  fuch  a  "Nature^  that 
we  can  form  no  Idaea  of  it,  .  We  may 
form  an  ld<xa  of  it,  though  but  an.im- 
pcrfefl:  one  ; ,  A"^  ^^  we  not  know, 
that  the  Eye,  the  noblcft  part  of  the 
Body,  cannot  fte  it  felf,  but  imper- 
fcSly,  and  by  Reflexion  ?  And  let 
any  Man  try,  whether  he  can  form 
a  better  Idea  of  a  Material  Soul,  than 

of 


The  Prefaced  xlv 

of  an  Immaterial  one.     But  this  Wri- 
ter, by  Idcca^  kerns  to  mean  a  Mate- 
rial Idea,  or   Imagination  :    and  we 
cannot,  indeed,  form  a  Material  Idea 
of  an  Immaterial  Spirit.     Yet,  after 
all   which   he,  or   any  Man  elfe,  has 
faid,  the  Nature   of  the   Soul  is  as 
clearly    underftood,    as   that   of  the 
Bo4y  •  and  there  is  nothing  encum- 
brc8    ^ith   greater  Difficulcies  than 
Extenfion,  if  that  be  the  Effence  of 
Matter  ;  and  if  that  be  not,  it  i^**^s 
hard  ftill  to  know  what  the  Eflence 
of  Matter  is.     The  liifiance  which  he 
brings  of  Brntes^  is  eafily  anfwered. 
Whether  they  can  think,  or  not.     If 
they  canno^  the  Objeftion  falls  of  it 
felf :  If  they  can,  I  (hould  rather  fup- 
pofe,  that  their  Souls  may  be  annihi- 
lated, or  may   tranfmigrate  and  pals 
from  one  Brute  to  another,  than  that 
the  Souls  of  Men  riiuft  be  Material, 
that  the  Souls  of  Brutes  may  be  Ma- 
terial too, 

Aro- 


ixlvi  The  Preface. 

Another  Gentleman,  of  late,  has 
OO^^f-  aflerted,  (u)  That  it  is  impofpblefor 
HHrnane  us^  by  the  Contemplation  of  our  own 
fi^rdirg,  IdeaSj  without  Ke'velation^  to  difcoT/er 
§?6^^     "^^hether  Ommpotency  hath  not  given  to 

oiWjrceft.a  Tower  to  Fercei've  or  Think^;  and, 
^*  *  That  there  is  a  Fojjibility  that  God  may, 
if  he  pleafeSj  fnpsr-add  to  Matter  a  Fa- 
culty of  Thinl^tKg  :  which  is  what  he 
likewife  calls  a  Modification  of  Thinkings 
or  Forver  of  ThifiJ^ng,  But  it  feems 
not  intelligible,  how  God  fliould 
fuper-add  to  ^Matter  this  Faculty,  or 
Power,  or  Modification,  of  Thinking, 
unlefs  he  change  the  Nature  of  Matter, 
and  make  it  to  be  quire  another  thing 
than  it  is,  or  join  a  SubftatJce  of  ano^ 
ther  Nature  to  it.  But  the  Queftion 
is.  Whether  a  Faculty  of  Thinking 
can  be  produced  out  of  the  Powers 
and  various  MoBificatibns  of  Matter  ? 
And  we  can  have  no  more  conception^ 
how  any  Modification  of  Matter  csKn 
produce  Thinking,  than  we  can,  how 

any 


The  Preface.  xlvii 

any  Modification  of  Sound  fliould 
produce  Seeing  :  all  Modifications  of 
Matter  are  the  fame,  as  to  this  Point  5 
and  Matter  may  as  well  be  made  no 
Matter  by  Modifying,  as  be  made  to 
Think  by  it.  This  is  juft  as  if  a  Man 
(hould  maintain,  That  though  all  Im- 
material Subftances  are  not  extended 
znd  divifible,  yet  fome  of  them  may 
pofSbly  be,  or  Omnipotence  may 
fu per- add  to  them  a  Faculty  of  Exten- 
fion  and  Divifibility  :  for  Immaterial 
Subftances  may  become  Divifible  and 
Materia!  by  the  famQjB^ilofaphy  :   by 


&  which  we  may  concliide,  that  Matter 
maj^Think^  which  is  the  fame  thing 
as  to  become  Immaterial,  and  to  fijr- 
pafs  all  the  Powers  and  Capacities  pf 
Matter.  But  though  I  have,  upon 
this  occaGon,  mention'd  this  Gentle- 
man here  j  yet  it  wculd  be  a  great 
Injury  done  him,  to  r^k  him  witjh  the 
Authors  ofThe  Oracles  iof  B^f on, 

Th^re  is  prefixed  to  thele  Pieces,  an 
Accounir  of  the   Life  and  Death  of 

that 


kiviii  The  Preface. 

that  Uiijiappy  Gentleman,  Mr.BIountj 
with  a  pretence  to  vindicate  his  Mur?- 
iher  of  himfelf,  becaufe  his  deceafed 
Wife's  Silter  refufed  to  be  marry 'd  to 
him  V  by  all  the  Topicks  and  Argu- 
ments of  Reafon  and  Philofophy. 
Which  is  fuch  an  Undertaking,  as  I 
am  confident  was  never  heard  of  be- 
fore, to  prove,  that  a  Man  may  very 
gravely  and  Philofophically  ki!l  him- 
felf, if  a  Woman,  whom  he  ought 
not  to  marry,  will  not  be  his  Wife. 
It  is  ftrange  to  fee,  that  Men  fhould 
think  jt  fie  to  vent  fuch  things  as  thefe 
in  the  Face  of  the  World  :  but  this 
difcovers  the  Kcafon  and  Philofophy  of 
thefe  Men,  and  is  a  fit  Preface  to  fuch 
a  Book,  This  Wifdom  defcendeth  not 
from  Above.  Behold  the  Men  in  their 
Principles  and  Praflices,  the  demure 
Pretenders  to  Humane  Reafon,  and 
Morpl  Vertue,  and  the  Enemies  of  Re- 
vealed Religion  !. 

We  are  fallen  into  an  Age,  in  which 
there  are  a  fort  of  Men  who  liave  lliewn, 

fo 


The  Preface.  xlix 

fo  great  a  forwardnefs  to  be  no  longer 
Chriflians,  that  they  have  catch'd  at 
all  the  little  Cavils  and  Pretences  a* 
gainft  Religion  ;  and,  indeed,  if  it 
were  not  more  out  of  charity  to  their 
own  Souls,  than  for  any  credit  Re- 
ligion can  have  of  them,  it  were 
great  pity  but  they  (hould  have 
their  wi{h  :  for  they  both  think  and 
live  fo  ill,  that  it  is  an  argument  for 
the  goodnefs  of  any  Caufe,  that  they 
are  againft  ir.  It  was  urged,  as  a 
confirmation  of  the  Chriftian  Reli- 
gion, by  TertuUian^  that  it  was  hated 
and  perfecuted  by  Nero^  the  word  of 
Men  :  And  I  am  confident,  it  would 
be  but  fmall  Reputation  to  ir,  in  any 
Age,  if  fuch  Men  fhould  be  fond  of 
it.  They  fpeak  evil  of  the  things 
they  underftand  not  ;  and  are  wont 
to  talk  with  as  much  confidence  againft 
any  point  of  Religion,  as  if  they  had 
all  the  Learning  in  the  World  in 
their  keeping,  when  commonly  they 
know  little  or  nothing  of  what  has 

d  been 


The  Prefdce. 

been  Lid  for  that  againfi  which  they 
dii]  utc.  They  (ccm  to  imagine, 
that  there  is  nothing  in  the  WorJd, 
bcfides  Religion,  that  has  any  diffi- 
culty in  it  ;  but  this  fhcws  how  little 
they  have  confidered  the  Nature  of 
Things,  in  which  multitudes  of  Ob- 
jcftions  and  Difficulties  meet  an 
obferving  Man  in  every  Thought. 
And  after  all,  Religion  has  bur  onp 
fault  ( as  they  account  it  )  w  hich 
they  have  been  able  to  difcover  in  it, 
and  that  is,  that  it  is  too  good  and 
vercuous  for  them ,  for  when  they 
have  faid  all  they  can,  this  is  their 
great  quarrel  againft  it  ^  and  (  as  it 
has  been  truly  obferved  )  no  charity 
lifs  than  that  of  the  Religion  which 
they  defpife,  would  have  much  care 
or  confideration  for  them. 

Thus  have  fome  Men  didionoured 
Religion  by  their  Lives  i  fome  by  ^p 
affedation  of  Novelty  ;  fome  by  in- 
validating the  Authority  of  Books  re- 
lating true   Miracles  and  Prophecies, 

and 


The  Preface.  li 

and  others  by  forging  falfe  ones  : 
feme  again,  by  their  too  eager  and 
imprudent  Difputes  and  Contentions 
about  Religion ,  whilft  from  hence 
others  have  taken  the  liberty  to  ridi- 
cule it,  and  to  difpute  againft  it, 
but  fo  astoexpofe  themfelvcs,  whilft 
they  would  expofe  Religion.  And 
thus  has  the  cleareft  and  moft  necef- 
fary  Truth  been  obfcured  and  de- 
fpifed,  whilft  it  has  been  betrayed 
by  the  vanity  and  quarrels  of  its 
Friends,  to  the  fcorn  and  weaknefs  of 
its  Enemies. 

However,  in  all  their  oppofition 
and  contradifiion  to  Revealed  Reli- 
gion, I  j5nd  it  aiferted  by  thefe  Men, 
that  Athcifm  is  fo  abfurd  a  thing, 
that  they  queftion  whether  there  ever 
were,  or  can  be  an  Atheift  in  the 
World.  I  have  therefore  here  proved, 
from  the  Attributes  of  God,  and  the 
Grounds  of  Natural  Religion,  that 
the  Chriftian  Religion  muft  be  of 
Divine   Revelation   ,    and  that  this 

d  2  Reli' 


lii  The  Preface. 

F  eligion  is  as  certainly  true,  as  it  is, 
that  God  Himfelf  exifts  ;  which  is 
the  plaineft  Truth,  and  the  moft  uni- 
vcrfaHy  acknowledged  of  any  thing 
whatfoever.  And  becaufe  there  is 
nothing  fo  true  or  certain,  but  fome- 
thing  may  be  alledged  againftit,  I 
fliall  bcfides  difcourfe  upon  fuch  Heads 
as  have  been  moft  excepted  againft  : 
In  which  I  (hall  endeavour  to  prove 
the  Truth,  in  fuch  a  manner,  as  to 
vindicate  it  againft  all  Cavils ,  though 
I  (Tiall  not  take  notice  of  particular 
Objeftions,  which  is  both  a  needlefs 
and  indeed  an  endlefs  labour  ,  for 
there  is  no  end  of  Cavils  :  but  if  the 
Truth  be  well  and  fully  explained, 
any  Objection  may  receive  a  fuffi- 
cicnt  Anf'A'er,  from  the  confideration 
of  the  Doftrine  againft  which  it  is 
urged,  by  applying  it  to  particular 
Difficulties  5  as  one  Right  Line  is  c- 
nough  to  dcmonftrate  all  the  varia- 
tions from  it  to  be  Crooked. 


It 


The  Preface.  liii 

It  is  very  eafie  to  cavil  and  iind 
fault  with  any  thing  ,  and  to  flare 
Objeftions,  and  ask  Queftions,  is  e- 
ven  to  a  Proverb  efteemed  the  worfl: 
fign  that  can  be  of  a  great  Wit,  or  a 
found  Judgment.  Men  are  unwil- 
ling to  believe  any  thing  to  be  true, 
which  contradifts  their  Vices  ;  and 
the  weakell  Arguments,  with  fircng 
Inclinations  to  a  Caufe,  will  prove 
or  difprove  whatever  they  have  a 
mind  it  (hould.  But  let  Men  firfi: 
praSife  the  Vertues,  the  Moral  Ver- 
tues,  which  our  Religion  enjoins, 
and  then  let  them  difprove  it,  if  they 
can :  nay,  let  them  difprove  it  now, 
if  they  can,  for  it  ftands  in  no  need 
of  their  favour  '-,  but,  for  their  own 
fakes,  let  them  have  a  care  of  mi- 
ftaking  Vices  for  Arguments,  and  e- 
very  profane  Jeft  for  a  Demon ftra- 
tion.  I  wifli  they  would  confiJer, 
whether  the  Concern  they  have,  to 
fet  up  Natural  againfi:  Revealed  Re- 
ligion, proceed  not  from  hence,  that, 

d  3  by 


liv  The  Preface. 

by  Natural  Religion ,  they  mean  no 
more  than  juft  what  they  pleafe 
themfelve?,  or  what  they  judge  con- 
venient in  every  cafe  and  occafion  : 
whereas  Revealed  Religion  is  a  fix'd 
and  determined  thing,  and  prefcribes 
certain  R^ules  and  Laws  for  the  Go- 
vernment of  our  Lives,  The  plain 
truth  of  the  matter,  is,  that  they  are 
for  a  Religion  of  their  own  con- 
trivance, which  they  may  alter  as 
they  fee  fit  j  but  not  for  one  of  Di- 
vine Revelation,  which  will  admit  of 
no  change,  but  muft  always  continue 
the  fame,  whatever  they  can  do.  Un- 
lefs  that  were  the  cafe,  there  would 
be  little  occafion  to  trouble  them 
with  Books  of  this  kind  j  for  the  Ar- 
guments brought  againft  the  Chriftian 
Religion,  are  indeed  fo  weak  and  in- 
fignificanr,  that  they  rather  make  for 
it  5  and  it  might  well  be  faid,  as 
M.  Pafchal  relates,  by  one  of  this  fort 
of  Men,  to  his  Companions ,  If  yon 
continue  to  difpnte  at  this  ratc^  yon  mil 

certainly 


The  Preface.  ^'  Iv 

certainly  niah,e  me  a  Chnjitan,  I  (h\ll 
venture,  at  leaft,  to  (ay  of  this  Trea- 
tife,  in  the  like  manner  as  he  dorh 
of  his,  That  if  thcfe  Men  would  be 
pleafed  to  fpcnd  but  a  little  of  that 
time,  which  is  fo  off  en  worfe  employ- 
ed, in  the  perufal  of  what  is  here  of- 
fered ,  I  hope  that  fomefhing  they 
may  meet  withal,  which  may  fatisfie 
their  Doubts,  and  convince  them  of 
their  Errors. 

But  though  they  {hould  defpife 
whatever  can  be  faid  to  them  ,  yet 
there  are  others,  befides  the  prof. fs'd 
Advetfaries  of  Revealed  Pveligion,  to 
whom  a  Treatife  of  this  nature  may 
be  ferviceable.  The  truth  is,  not- 
wichftanding  the  great  Plainneft  of 
the  Chrifiian  Religion,  I  cannot  but 
think,  that  Ignorance  is  one  chief  caufe 
*why  it  is  fo  little  valued  and  eftcemed, 
and  its  Doftrines  fo  little  obeyed  : 
A  great  parf  of  Chriftians  content 
thchifelves  with  a  very  (light  and 
imp^rfefi  Knowledge  of  the  Religion 

d  4  they 


Ivi  -  The  Preface. 

they  profcfs  5  and  are  able  to  give 
but  very  little  Reafon  for  that,  which 
is  the  moft  Reafonable  thing  in  the 
World  ;  but  they  profefs  it  rather 
as  the  Religion  of  their  Country, 
than  of  their  own  choice  j  and  be- 
caufethey  find  it  contradifts  their  fen* 
fual  Defires,  they  are  wilUng  to  be- 
lieve as  little  of  it  as  may  be  j  and 
when  they  hear  others  cavil  and  trifle 
with  it,  partly  out  of  Ignorance,  and 
partly  from  Inclination,  they  take  e- 
vcry  idle  Objeftion,  if  it  be  but  bold 
enough,  for  an  unanfwerable  Argu- 
ment. Whereas,  if  Chriftians  were 
but  throughly  acquainted  with  the 
Grounds  of  their  Religion,  and  fin- 
cerely  difpofed  to  believe  and  pradife 
according  to  them,  they  would  be  no 
more  moved  with  thefe  Cavils,  than 
they  would  be  pcrfuaded  to  think 
the  worfe  of  the  Sun,  if  fome  Men 
fhould  take  a  fanfie  to  make  that  the 
Subjeft  of  their  Railery.  To  have 
the   more     doubtful    and   wavering 

thoughts 


The  Preface.  Ivii 

thoughts  of  Religion^  becaufe  it  is 
cxpofed  to  the  Icorn  and  contempt 
of  ill  Men,  is  as  if  we  fhould  defpife 
the  Sun  for  bein^  under  a  Cloud,  or 
fufFering  an  Eclipfe  ;  not  knowing 
that  he  retains  his  Light,  and  Bc- 
ligion  its  Excellency  ftill,  ihoogh  we 
be  in  darknefs ;  the  Light  may  be 
hid  from  us,  but  can  lofe  nothing  of 
its  own  Brightnefs,  though  we  fufFcr 
for  want  of  ir,  and  lie  under  the pjaclon? 
of  Death, 

The  Confideration  of  the  Grounds 
and  Reafons  of  our  Religion  is  ufefut 
to  all  ibrts  of  Men  :  for  if  ever  we 
would  be  ferioufly  and  truly  Reli- 
gious, we  muft  lay  the  foundation 
of  it  in  our  Underftandings,  that,  by 
the  rational  conviflion  of  our  Minds, 
we  may  (through  the  Grace  of  God 
aflSfting  us)  bring  our  Wills  to  a  fub- 
miffion,  and  our  Affcftions  to  the 
obedierce  of  the  Gofpel  of  Chrift  j 
and  the  more  wc  think  of^  and  con- 
fider  thefe  things,  the  more  we  (hall 

■h  be 


Mil  The  Preface. 

be  convinced  of  them,  and  they  wil! 
have  the  greater  power  and  influence 
in  the  courfe  of  our  Lives.  For  tho* 
the  Truth  of  the  Chriftian  Religion 
cannot,  without  great  fin  and  igno- 
rance, be  doubted  of  by  Chriftians  j 
yet  tt  is  a  confirmation  to  our  Faith, 
and  adds  a  new  Life  and  Vigour  to 
our  Devotions,  when  we  recolleft 
upon  what  good  Rcafons  we  are 
Chriftians ,  and  are  not  fuch  by 
Cuftom  and  Education  only,  but  up- 
on Principles  which  we  have  through- 
ly confidered,  and  muft  abide  by,  un- 
lefs  we  will  renounce  our  Reafon  with 
our  Religion. 

And  what  Subjeft  can  be  more  ufe- 
ful,  or  more  worthy  of  a  rational 
and  confidering  Man's  Thoughts  ? 
Thefe  things,  which  are  now  made 
matter  of  Cavil  and  Difpute,  will 
be  the  Subjed  of  our  Contempla- 
tion, and  of  our  Joy  and  Happincfs 
to  all  Eternity  in  the  other  WorM. 
We   AiaII    then  have  clear   and   di- 

ftina 


The  Preface.  lix 

ftin3:  apprehenfions  of  the  Means 
and  Methods  of  our  Salvation,  and 
fhall  for  ever  admire  and  adore  the 
Divine  Wifdom,  in  the  Conduft 
and  Difpofal  of  thofe  very  Things 
about  which  we  now  are  moft  per- 
plex'd. 


THE 


M» 


THE 

CONTENTS. 

PART     I. 

CHAP.     I. 

That  from  the  Notion  of  a  God^  it  necejfarily  follows"^ 
that  there  muFi  be  fame  Divine  Revelation, 

THE  Being  of  a  God^  evident  to  Natural 
JReafon^  p.  3.  That  there  are  wicied  Sfi-^ 
ritSy  Enemies  to  Mankind^  p.  6.  The  mi-' 
ferable  Condition  of  Jldan^  without  the  Divine  Di- 
reBion  and  Ajfiflance ,  and  that  God  would  not 
leave  him  without  all  Remedy  in  this  Condition^ 
p.  8-  The  'judgment  of  St.  Athanafius  in  the 
cafe,  p.  15^ 

CHAP.    11. 

The  Way  and  Manner  by  which  Divine  Revelations 
may  be  fufpofed  to  be  delivered  and  freferved  in 
the  World. 

The  Aia-fufeflations  of  God's  ordinary  Providence  in- 
fufficient,  and  therefore  fome  extraordinary  way  of 
Revelation  neceffary,  p.  ip.  The  ways  of  extra- 
ordinary Revelation  y  either  immediate  Revela- 
tion to  every  particular  Perfon  ^  or  to  fome  only^ 
with  a  Power  of  Miracles  and  Prophecies  to  enable 
them  to  communicate  the  Divine  Will  to  others, 

p.  20. 


The  Contents. 

p.  20.     I.  /f  could  not  he  reqnlfitc  that  God  JIwhU 

^-    €ommimir^t€  -himfelf  by  immsdiate  Revelathn  t^ 

i^£Zia-^  cacJjLp&ma^iIai:^  ibid.      lL--£rophecies  and 

Mircles  are  the  mo  Fi  fitting  and  prefer  means  for 

Cod  to  difcover  and  reveal  himfelf  to  the  World 

hy^  p.  29.       (  I.}  concerning  Prophecies^   ibid. 

.(2.)  concerning  Miracles^  P- 33.-     III.  Divine 

.  ■  Revelations  mftft  he.pippofed  to  be  preferved  in  the 

World  by  Writings^  p.  43;     IV. '  'T:'hey  mnyt  be  of 

^  or  eat  -^^.■?t'''^.{(iCXi .  P*  44'      Y*  .Xk^XM^^  h  faiiy 
piihliflied  a?jd  pomnlged^  P«  4S 

PAR  X     II. 

C  H  A  P.'   I. 

•  The  Antiquity  of  the  Script Hres. 

THe  Antiquity  of  the  Scriptures  a  clrcumftance 
very  confidcrahle  to  -prove  them  to  be  of  Divine 

-  Revelation^  p.  48.      They  give  an  account  of  Di' 

-  "vine  Revelations  made  from  the  hcalnning-  of  the 

•  World^  ibid.  What  Mofes  relates  of  tloings  be- 
fore his  own  time^  is  certainly  true  ^  and  jnuB  have 
been  difcover  ed  to  befalfc^  if  it  had.  been  fo^  p.  50. 

CHAP.    II. 

The  Tromnlo-ation  of  the  Serif  tttres. 

I.  In  the  fir  it  Ages  of  the  World^  the  Revealed  Will  of 
.  Cod  was  known  to  all  Mankind^  p.  58.  II.  In  fnc- 
ceedin7  Ages  there  has  ftill  been  fnfficient  Means 
and  frequent  Offortunities  for  all  Nations  to  come 
to  the  knowledge  of  it^  p.  76.  (l.)  The  Law  of 
Mofes  did  fartiadarly  provide  for  the  Infr  Motion  of 
other  Nations  in  the  Revealed  Religion^  p.  77. 
(2.)  The  Providence  of  God  did  fo  order  and.  dif 
fofe  of  the  Jews^  that  otho'  Nations  had  frequent 
opfortimities  of  becoming  liifi-ruBed  iji  the  True  Re- 

ligion^ 


The  Contents. 

iiglon^  p.  90.  Teflimonies  of  the  Heathen  carh- 
cernlng-  the  Jews^  and  their  Religion^  P*!  I  5*  There 
have  ever  been  divers  Jldemorials  and  Remem- 
hrances  of  the  True  Religion  among  the  Heathen^ 
p.  117.  Of  the  Sibylline  Oracles^  p.  I2U  The 
Go/pel  had  been  preached  in  China  and  AxntriCd.^ 
before  the  late  Difcoveries^  p.  1 29.  The  confejftons 
both  of  Proteftants  and  Papijls^  as  to  this  matter^ 
p.  1 3  2.  Chrifiians  in  all  Parts  of  the  World^^iA  35. 
yiSeH:  called  the  Good  Followers  of  the  Mefliah, 
^f  Conftantinople,  p.  135.  Though  great  part  of 
the  World  are  jt ill  ^Unbelievers^  yet  there  is  no  No- 
tion  but  has  great  opportunities  of  being  converted^ 
p.  141.  The  cafe  of  particular  P^rfons  con  ft- 
dcred^  p,  142 

CHAP.     III. 

Of  Mofes  a7id  Aaron. 
'\fhe  Sincerity  0/ Mofes  in  his  Writings^  p.  145.     He 
was  void  of  Ambition^  p.  149.       A^ioxi  and  He 
hadno  contrivance  between  themf elves  to  impofe up- 
on the  People^  P*  1 5  ^ 

CHAP.     IV. 

Of  the  Pentateuch, 
The  Pentateuch  written  ^jMofes,p.  152.  The  great 
impartiality  vlfible  in  thefe  Books ^  p.  153,  The 
Book  o/Genelis  an  IntroduBion  to  the  reft  ^  p.  i  ^4. 
The  principal  Po!?2ts  of  the  Hiftory  of  the  Jews^ 
confefs^d  by  the  Heathen,  V'^S% 

C  H  A  P.    V. 

Of  the  PrediElions  or  Prophecies  contained  in  the 
Booh  of  Mofes. 

The  Promife  of  the  Meffias,  p.  158.  The  Pre^iEhions 
o/Noah,  ibid.  The  Promifes  made  to  Abraham, 
p.  159.  The  Prophecies  of  \^2i2,c^&c.]^.  i6q.  of 
Jacob, p. i5 1.  c/Balaam^p.  162.  o/Mof€s,p.i<53 

CHAP 


The  Contents. 

G  H  A  p.    VI. 

Of  the  Adirades  wrought  by  Mofes. 

I,  The  Miracles  and  Matters  ofFaB  contained  in  the 
Books  of  Mofes,  as  they  are  there  related  to  have 
been  donc^  were  at  firft  [nffciently  attefied^  p.  170. 
II.  The  Relations  there  fet  down^  are  a  true  Ac- 
count of  the  AdiracUs  wrought  by  Mofes,  and  fuch 
as  we  may  depend Hpon^  p.  188.  For,  (i.)  Theje 
things  could  not  be  feigned  by  Mofes  and  Aaron, 
and  others  concerned  with  them  in  carrying  on  fuch 
a  Dejioyi^  p.  1 89.  (2.)  The  Miracles  could  not 
be  feigned^  nor  the  Books  of  MoIes  invented  or 
falfifed  by  any  particular  A<fan^  nor  by  any  confe- 
deracy  or  combination  of  Men^  after  the  death  of 
Mofes,  p.  191.  (3.)  The  Pentateuch  could  not 
be  invented  nor  falfifed  by  the  joint  confent  of  the 
whole  Nation^  either  in  Mofes'^  time^  or  after  ity 
p.  2o5.  Of  what  co'/ifecjucnce  the  Froof  of  the  Di- 
vine Authority  of  the  Pentateuch  is  towards  the 
provincr  the  reB  of  the  Scriptures  to  be  of  the  fame 
Authority^  P'2i4 

CHAP.    VII. 

t>/ Jofhua,  and  the  Judges  •,  and  of  the  Miracles  and 
Prophecies  under  their  Government. 

Jofhua,  the  Author  of  the  Book  under  his  name^  p.21 5. 
The  Book  of  Judges  written  by  Samuel,  p.  21 5. 
The  Waters  of  Jordan  divided^  p.  217.  The 
Males  Circumcifed^  at  the  fir.^  coming  into  Ca- 
naan, a:'2d  thereby  difabledfor  War,  contrary  to  all 
humane  Policy,  p.  219.  The  Walls  0/ Jericho 
thrown  down,  and  the  Prophecy  concerning  them,  ib. 
The  Fntcgrtiy  ^^/Jofhua,   p.  220.    o/Eli,  p.  221. 

of  Samuel,  p.  222 

CHAP, 


The  Contents. 

CHAP.     VIIl. 

Of  the  People  o/Ifr^el,  imder  their  Kinas, 

Iprom  the  Revolt  of  the  Ten  Tribes^  an  argument  for 
the  Truth  of  the  Laxp  o/Mofes.  .  Prophets  in  the 
jtingdoms  hoth  of  Ifrael  and  Judah,  p.  223 

GH.AP.     IX. 

Of  the  Prophets^  and  their  Writings\ 

The  kinds  of  Prophecy  amongU  the  Jews^  p.  224.  The 
Freedom  and  Courage  of  the  Prophets^  and  the  Re- 
verence  paid  to  them  even  by  bad  Princes,^  p.  ±16. 
They  laid  down  their  Lives^  in  confirmation  of 
their  Prophecies^  ^.ll'f.  Many  of  their  Prophe^ 
cies  fulfilled  during  their  own  lives^]).  228.  Their 
Prophecies  committed  to  writino-^  ibid=  Thc^ 
(  as  well  as  the  Law )  were  carefully  preferved^ 
during  the  Captivity  /;?  Babylon,  p.  229.  The 
Booh  of  the  former  and  of  the  latter  Prophets  °  the 
Books  of  S^m\x^^  by  whom  written^  p.231.  The 
Books  ofOXvcomcXts^andofYliigs^  by  whom  writ- 
ten^ ibid.  Of  the  Pfalms.  Mofes  and  the  Pro- 
phets comprehend  the  whole  Old  Teflament^ip.i^^. 
The  Hebrew  Tongue  fufficiently  underfiood  by  the 
JewSj  when  they  returned  from  Babylon,  ibicl. 
The  Scriptures  could  not  be  corrupted  afterwards^ 

P-?-35 
CHAP.     5t. 

Of  the  Prophecies  and  A4iracles  of  the  Prophets. 

jofiah  Prophefied  of  by  Name^  long  before  his  Birth  ^ 
iht  circumflances  of  that  Prophecy^  p.236.  The 
fulfilling  of  Elijah'^  Prophecies^  p.  238.  The 
confejfion  of  Julian  the  Apoltate,  f.  240.  Divers 
other  Prophecies  and  Miracle's^  ibid.  Cyrus  pre- 
phefiedofbyNamey  Ic-ncr  before  his  Blrth^  p.  241, 
"      e  Jcre- 


.  The  Contents. 

Jcremiah'i  Prophecies  of  the  DefirHFlion  o/Jeru- 
falera,  p.  243.  The  contradiBion  which  was  then 
thoiifht  to  be  betwixt  the  Prophecies  0/ Jeremiah. 
and  Ezekiel,  a  manifest  proof  of  the  truth  of  the 
Prophecies  of  them  both^  p.  24^.  Other  plain  Pro- 
phecies fidflled^  p.  247.  Thefe  Prophecies  and, 
miracles  manifefily  true^  p.  249 

CHAP.    XL 

Of  the  dependance  of  the  fever  al  parts  of  the  Scriptures 
Hfon  each  other  ^  and  that  the  OldTeflamem  proves 
the  Ncw^  and  the  New  again  proves  the  Old^  as 
the  Caufe  and  the  EffeBy  p.  252 

CHAP.    XII. 

Of  the  Per  fan  of  our  Blcffcd  Saviour, 

Our  Blcjjed  Saviour^s  undeniable  Innocence  and  Holl' 

ncfs  of  Life  ^  p.  257.     Judas  him f elf  gave  Tejii- 

wony  to  it^  p.  259.     The  Prophecies  concerning  the 

Birth  of  the  Meflias,  fulfilled  in  him,,  p.  2^5.    The 

Prophecies   concerning  his  Life  fulfilled,,  p.  277. 

The  Prophecies  concerninghis  Death  fulfilled^  p.280. 

and  thofe  concerning  his  Refurre^ion  and  jifcen" 

fion^  p.  28(J 

CHAP.     XIII. 

Of  the  Prophecies  and  Miracles  of  our  Blejfed  Saviour, 

Our  Saviour  foretold  the  Treachery  i>/ Judas,  and  the 
manner  of  his  own  Death^'p.i^-j.  The  Propagation 
of  his  Religion^  p.288.  The  Defiruftion  of  Jerufa- 
lem,  with  the  circumfiances  of  it,,  and  the  Prodigies 
attending  it,,  ibid.  His  Miracles  verified  the  Pre^ 
phecies  which  had  been  concerning  the  Me(rias,p.29® 

CHAP.    XIV. 

Of  the  RefurreBion  of  our  Blcffed  Saviour, 
The  RefurrcHlon  of  our  Blcffed  Saviour  prophefied  of^ 
and  t ypifed,,  P*  293.     The  ApoflUs,,  who  jpere  Wit- 

ncffes 


The  Contents. 

mjfes  of  our  Saviour's  Rcfnrreclion^  could  7iot  he  dc 
ceived  themfelves  in  it^  p.  295.  Tljey  would  not 
deceive  others^  p.  306.  They  alleda^ed  fnch  Cir- 
cumfia>ices^  as  made  it  impo0ble  for  them  to  de^ 
ceive^  p.  3^7 

CHAP.     XV. 
Of  the  Afofiles  and  Evan^elifis. 

The  Apojllcs  TV  ere  A  fen  of  fuffcient  Vnderfiofidinf^ 
to  know  what  they  tefiified^  p.  3 1  2.  They  had  Effi- 
cient A^eans  and  Opportunities  to  know  it^  p.  3^  3- 
They  were  Aien  of  Integrity^  and  truly  declared 
what  they  knew  ^  for  they  had,  no  wortdly  Interest 
toferve^bytheirTefiimonyy  hm  fujfered  by  it^  and 
had  a  certain  profpeVv  of  fiijferino-^  P-  3 1  5  ♦  There 
are  peculiar  marks  of  Sincerity  m  all  their  Wri- 
tings^  p.  319 

CHAP.     XVI. 
Of  the  Prophecies  andAfiracles  oftheApoJlles^&:c, 

Of  their  Prophecies^Tp.  328.  OftheirAfiracles^p.^^o, 
The  A^iracles  wrought  by  the  Apofiles  themfelves^ 
p.  5  3 1 .  A  Power  of  working  Miracles^  commu- 
7jicatedby  them  to  others^  p.  336".  Their  fuper- 
natural  Courage  and  Refolution^  P*  342-  This  like- 
wife  was  communicated  to  their  Followers^     P-  3  S I 

CHAP.    XVII. 

Of  the  Writings  of  the  Apofiles  andEvangelifis, 

The  Hiflory  of  our  Saviour's  Life  and  Death  contains 
fo  notorious  and  puhlick  circumfiances^  that  it  was 
an  Appeal  to  that  Age^  whether  the  things  related^ 
were  true  or  not^  p.  354.  The  other  Books  of 
the  New  Tcfhament  are  explicatory  and  confes^ittn- 
tial  to  the Gofpel^ or  Hiflory  ofChriHr  ;  a^.d  hefides^ 
ihcfe  likewife  contain  many  memorable  and  publck 
A  fatter:  of  Fa^^  p.  351.  The  Cofpel^  and  other 
e  2  Beoh 


The  Contents. 

Booh  of  the  New  Tefiament^  cited  by  Authors  con- 
temporary  with  theAfojiles^  and  owned  for  genuine 
both  by  the  jews  and  Heathens^  p.  363.  Many 
of  the  Eye-witneffes  to  the  Miracles  of  our  Saviour 
and  his  Apofiles^  lived  to  a  great  Age^  p.  3 154. 
The  chief  Points  of  the  Chrtfiian  Religion  were 
tefiifed  in  Afologies  written  from  time  to  time  to 
the  J^eathsn  Etnferors^  ibid. 

CHAP.    XVIIL 

Of  the  DoElrines    contained    in    the    Holy   Serif- 

tares. 

l^he  Chrijiian  Reli<rion  teacheth  an  univerfal  Righ- 
teoufnefs  both  towards  God  and  Man^  p.  368. 
^he  Scriptures  ■propound  to  m  the  only  true  Principles 
of'Holincfs^  p.  3  70.  The  Chrifiian  Religion  pro^ 
pofeth  the  mo  ft  ejfcHital  Motives  to  Obedience  and 
Holtmfs  of  Life  ^  p.  372.  It  ajfordeth  the  great  eft 
Helps  and  Affiflancss  tp  an  jFioly  Life^  p.  37^. 
h  exprcjfcth  the  greaieft  Compaffion  a^'d  Condefcen-- 
fion  to  our  Infirmities^  p.  374.  The  Propagation 
of  the  Gofpel  has  ever  had  great  effeBs  towar-ds  the 
Reformation  and  Uappincfs  of  Manhnd^  p.  376". 
The  highefir  Myfieries  of  the  Chriftian  ReUgiori  are 
not'  meerly  fpeculative^  but  have  a  neceffary  rela- 
tion to  Praliice^  for  the  advancement  of  Piety  and 
Y'trtue  amongfi  Men^  "  P'382 


PART    III. 

Hat  there  is  no  other  Divine  Revelation^  but 
'that  contained  in  the  Holy  Scriptures  of  the  Old 
'^nd  NewTeftamem^  P*  S^S 

CHAP. 


f: 


I 


The  Contents. 

CHAP.     I. 

The  Novelty  of  the  Heathen  Religions, 

Tlje' Pretences  of  the  (^oyptians  to  Antit^uity  exa- 
amine d^  p.  387.  Of  the  Chaldasans,  ibid.  Of 
f/;f  Cliinefe,  P- 389 

C  H  A  P.    IL 

Of  the  DefeB  in  the  Tromulgation  of  the  Heathen 
Religions. 

The  Heathen  Religions  never  extant  in  Rooks  to  be 
piblicJily  read^  p.  392.  Every  Country  had  its 
peculiar  Deities.  They  prevailed  only  by  the  Tern- 
f  oral  Power.  Thoucrh  the  Heathens  more  in  Isfum- 
ber^  yet  the  Religion  ofChrifiians  more  promulged^ 

CHAP.     Hi. 

Of  the  DefeB  of  the  Prophecies  and  Miracles  of  the 
Heathen  Religions. 

Of  the  Oracles  of  the  Heathens^  p.  394.  That  they 
were  uncertain  and  ambiguous ^  p.  395.  But  they 
could  not  he  all  counterfeit^  p.  398.  The  cejfa- 
tioYi  of  Oracles  gradual^  p.  399.  Their  Miracles 
pever  wrought  to  confirm  any  found  and  ufeful  Do^ 
Brine.  The  Confejfions  of  the  Falfe  Gods^  when 
they  were  adjured  by  Chrifiians^  p.  40 1 

C  H  A  P.     IV. 

The  Jpefecl^  in  foint  of  DoBrine^  iit  the  Heathen 
Religions, 

The  Theology  of  the  Heathens  ahfurd^  P-  4-03.  JTjeir 
Religious  Worjhif  wicked  and  impom^  P'40  S  •  ^^' 
mane  Sacrifices  cufiomary  in  all  Heathen  Nations^ 

p.  406. 


The  Contents. 

pi  405.  ^0  Body  of  Laws^  nor  Rules  of  Good 
Life^  propofed  by  their  Oracles^  p.  409.  but  Ido- 
latry and  Wickednefs  offroved  and  recommended 
h  ^^^^y  ibid. 

CHAP.    V. 

Of  the  Philofophy  of  the  Heathem. 
the  Heathen  Philofophy  very  defensive  and  erroneow 
p.  411.     Whatever  there  is  of  Excellency  in  the 
Philofophy  of  the  Heathens^  is  omng  to  Revelation 
p.  423.     ff  the  Heathen  Philofophy  had  been  as 
certain  and  as  excellent  as  it  can  be  pretended  to 
he^  yet  there  had  been  great  need  of  a  Divine  Re- 
veUuiorTy  p.  429 

CHAP.    VI. 

the  Novelty  and  DefeB  in  the  Promulgation  of  the 
Aiahometan  Religion^  p.  43  (j 

CHAP.    VII. 

the  want  both  of  Prophecies  and  Miracles  in  the  Ma- 
hometan Religion^  p.  439 

CHAP.    VIII. 

the  Alcoran  isfalfe^  ahfurdy  and  immoral ^     p.  441 

C  H  A  P.     IX. 

Of  Mahomet. 

that  he  was  Lufiful^  Proud  and  Cruel^  appears  front 
the  Alcoran  It  felfy  P- 443 

PART 


T 


The  Contents. 
PART    IV. 

CHAP.    I. 

'Hat  there  is  as  great  Certainty  of  the  Truth  of 
the  Chrifiian  Rdi^ion^  as  there  is  of  the  Being 
4>f  Cod^  p.  447 


CHAP.    IT. 

The  Refolntion  of  Faith, 

The  Serif  tures  confidered^  (^\,^  As  Hiflorically  true  : 
(2.)  As  to  their  Dodrifie^  which  concerns  Eternal 
Salvation^  p.  45 1 ,  45  2.  From  both  thefe  Confide" 
rations^  it  follows^  that  they  are  infallibly  Trne^ 
p.  455.  In  many  cafes^  there  is  as  mttch  caufe  to 
believe  what  we  know  from  others^  as  what  we  fet 
and  experience  our  f elves ^  p.  4  ^5.  And  thus  it  is 
in  the  prefent  cafe^  concernmg  the  Rcfolntion  of 
Fauhj  p.  460.  The  Evidence  of  Senfe^  and  of 
Hnma7ie  Tefiimony  in  this  cafe^  compared^  p.  452. 
The  Certainty  of  both  ultimately  refolved  into  the 
Divine  Veracity^  &c.  ibid.  Ati  ObjeBion  from 
Joh.  XX.  29.  anjhered^ '  p.  467.  The  Truth  of 
the  Clrrifiian  Religion  evident  even  to  a  Demon" 
jhration^  p.  470 


EKRA7A. 


^R  kA  TJ. 


^ N  the  Prefece,  pag.  i.l.  14.  read  whht  though fuch;  p.  <;. f.j.rj^frt;  p.14; 
j[_  1. 2.  for  tha  r.  thej  j  p.25.1.1 1.  r.  the  rmtHal.  In  the  Bqok,  p.  1 3.  1. 17, 
iatmittd  r.  kpttwUdge  ;  p.  38.  Ljo.  r.  befertfitat  tbt  fimt  time,  nr  cfttt  j 
ibid.].ulc.  T.ifbrftre,  vr  at  the  fame  time-,  p.  66.  1,  I }.  dele  the  Comma  at 
tire,  and  place  it  after  Ciddeatu ;  p.  96. 1,  ult.  r.  .And  Kimthi  md  after  him  - 
p,  100. 1  i8.dcle/er  j  p.  1 13.1. 10.  r.wasfton  ■  p.  130.  Li6.r.  {which  vm  li^. 
vife  produced  by  Kkcher,)  f.in.msig.t.Ttnem^Vbyage  lie  Perfe  j  p.  X36.I.27. 
r.Malxmet  j  p.  140. 1. 1 1.  r.^Agts  ago  p.  luA.i.ior greater  r.  bttter  j  p.176. 
I.  10.  for  f  erf  armed  r.  preferved  j  p.  2  Jo.  1.  3.  r.  the  Bookjof  the  Prophets  j  p.2  j  2. 
!.  ulc.  r.  Device  ;  p.  250,  1. 2  3.  for  repeated  r.  dene  ;  p.  3 21.  1.  6.  r.  denied  j 
p.  322. 1.  26.  T.San!  ;  p.  331. 1.28.  x.mrokght  ;  p.  372. 1.  2. for  tf  t.  to  ^ 
p.  393.  lio.  T.particular  j  p.  403. 1.  19.  r.  and  Eufebiuj  beftdes  makes ;  p.405. 
ruarg.  r.  .gwwtf. /n^/f . lib. iv.  p.407.1. 11.  r.  dangersonlj  ;  p.468.1.S.ruiJ&jj/'j 
p.  416. 1.  9.r.  w^iWreriw  ;  ibid.inmarg.  r.  Hor-tf.Seyw.  lib. i.  fat.  z.Cic.pr* 
M.Ctlio  ;  p.  422. 1. 16.  for  f/;!>  r.  that ;  p.  426. 1. 29.  dele  Comma  at  Phere- 
cydes  ;  p.  431. 1.  31,  r.  to  avoid  the  being  a  Stcicl^^;  p.  434.  1.  30.  r.  iniV; 
p.  436.1.19.  for  themr.  Men  j  p.440. 1.i8.fbr/nj^/rdf7«;  x .Revelation ^  p.464. 
1. 1  3-  r.Tefiimony  of  others  j  p.  470.  1    17.  x.fincere. 

Other  miftakes,  as  IdtA  for  Idea^  ^fcetition  for  ^fienfan, .  Meltiades  for 
Mi'.tiades,  Spartiaruu  foi  Spartiaiius,  5cc.  are  left  to  the  Reader's  candour. 


THE 


CO 


THE 

REASONABLENESS 

AND 

G  E  R  T  A  I  N  T  Y 

OF  THE 

Chriftian  Religion. 

BOOK    L 

P  A  R  T    L 


IN  Dilcourilng  of  the  Reafonahlenefs  and 
Certainty  t>f  the  Chriftian  Religion,  I 
lliall  ufe  this  Method  :  I.  I  fhall  Ihew, 
That  from  the  Notion  of  a  God,  it  ne- 
cedarily  follows,  that  there  mud  be  fome 
Divine  Revelation.  II.  I  Ihall  enquire  into 
the  Way  and  Manner  by  which  this  Reve- 
lation may  be  fuppos'd  to  be  delivered  and 
preferved  in  the  World.  III.  I  iliall  ihew, 
^  B  That 


The  Reafonabknefs  and  Certainty 

That  from  the  Notion  of  a  God,  and  the 
Nature  and  Defign  of  a  Divine  Revelation,, 
it  follows,  Tliat  the  Scriptures  of  the  Old 
and  New  Tedament  are  that  Divine  Revela- 
tion. IV.  That  no  other  Books  or  Doftrines 
whatfoever  can  be  of  Divine  Revelation. 
V.  I  Hiall  fi^ra  hence  give  a  Reiblution  of 
our  Faith,  by  ihewing.  That  we  "have  the 
fame  Evidence  for  the  Truth  and  Divine  Au- 
thority of  the  Scriptures,  that  we  have  for 
the  Being  of  God  himlelf ;  becaufe  it  follows, 
from  the  Notion  of  a  God,  both  that  there 
mufl  of  necefTity  be  fome  Divine  Revelation, 
and  that  the  Scriptures  are  that  Divine  Re- 
velation. VI.  Having  done  this,  I  fliall,  in 
the  lad  place,  endeavour  to  clear  fuch  Points 
as  are  commonly  thought  moil  liable  to  ex- 
ception in  the  Chriftian  Religion  ;  and  ihall 
propofe  fome  Coniiderations,  which  may 
ferve  to  remove  fuch  Objedions,  and  obviate 
fucfi  Cavils  as  are  ufually  raisM  againll  the 
Holy  Scriptures. 


CHAP. 


of  the  Chrijitan  Keligion.  m 

CHAP.     L 

That  from  the  "Notion  of  a  Godj  it  «^- 
ceffarily  foVows  that  there  mujt  he 
fome  T)i'vine  Revelation. 

IN  the Firft  place,  I  fhall  Ihew  how  Rea- 
fonable  and  Neceflary  it  is  to  fuppofe, 
that  God  fhould  Reveal  himfeJf  to  Man- 
kind :  And  I  fhall  infiit  the  rather  upon  this, 
,  becaufe  it  is  not  ufiially  (b  much  confider  d  in 
this  Controverfie  as  it  ought  to  be  ;  for  if  it 
were,  it  certainly  would  go  very  Far  towards 
the  proving  the  Divine  Authority  of  the 
Scriptures  ;  fince  if  it  be  once  made  appear 
that  there  mufl  be  fome  Divine  Revelation, 
it  will  be  no  hard  matter  to  prove  that  the 
Scriptures  are  that  Revelation  :  For  if  it  bd 
proved  that  there  mufl  be  fome  Revealed 

•  Religion,  there  is  no  other  which  can  bear 
any  competition  with  that  contained  in  the 
Scriptures  of  the  Old  and  New  Teflament^ 
My  firfl  Bufmefs  therefore  fhall  be  to  fhew, 
from  the  Confideration  of  the  Attributes  of 
God,  and  of  the  Nature  and  State  of  Man- 

*  kind,  that  in  all  Reafon  we  cannot  but  be- 
lieve that  there  is  fome  Revealed  Religion  in 
the  World. 

There  is  nothing  more  evident  to  Natural 
Reafon^  than  that  there  mufl  be  fome  Begin- 

B  z  ningi 


The  KeafonabUmfs  and  Certainty 

ning,  fome  Firfl:  Principle  of  Being,  from 
whence  all  other  Beings  proceed.  And  no- 
thing can  be  more  ablurd,  than  to  imagine 
that  that  wonderful  variety  of  Beings  in  the 
Heavens  and  Earth  and  Seas,  which  all  the 
Wifdom  of  Man  is  not  able  in  any  meafure 
to  under  Hand,  or  throughly  to  fearch  into, 
fhould  yet  be  produced  and  continued  for  (b 
many  thoufand  Years  together,  without  any 
Wifdom  or  Contrivance  ;  that  an  unaccoun- 
table concourfe  of  Atoms,  which  could  never 
build  the  lead  Houle  or  Cottage,  fliould  yet 
build  and  fuflain  the  wonderful  Fabrick  of 
the  whole  World ;  that  when  the  very  Lines 
in  a  Globe  or  Sphere  cannot  be  made  with- 
out Art,  the  \Vorld  it  felf,  which  that  is  but 
an  imperfed:  Imitation  of,  iliould  be  made 
without  it,  and  that  lefs  Skill  fliould  be  re- 
quired to  the  forming  of  a  Man,  than  is  ne- 
ceflary  to  the  making  of  his  Pid:ure  ;  that 
Chance  ihould  be  the  caufe  of  all  the  Order, 
and  Fortune  of  all  the  Conftancy  and  Regu- 
larity in  the  Nature  of  Things ;  and  that  the 
very  Faculties  of  Reafon  and  Underftanding 
in  all  Mankind,  fliould  have  their  Original 
from  that,  which  had  no  Senfe  or  Know- 
ledge, but  was  meer  Ignorance  and  Stupi- 
dity. This  is  fo  far  from  being  Reafon  and 
Philofophy,  that  it  is  down  right  Folly  and 
Contradid:ion.  >r 

From  a  Being  therefore  of  Infinite  Per-  " 
fedion  muft  proceed  all  things  that  are  be- 

fides. 


of  the  Chriftian  Religion,  ^ 

fides,  with  all  their  Perfedions  and  Excel- 
lencies ,  and  among  others,  the  Vertues  and 
Excellencies  of  Wildom,  Juftice,  Mercy  and 
Truth  muft  be  derived  from  him,  as  the 
■    Author  of  all  the  Perfedions  of  which  the 
Creatures  are  capable.    And  it  isabliird  to 
imagine  that  the  Creator  and  Governor  of 
the  World,  who  is  infinitely  more  Juft,  more 
Wife  and  Good  and  Holy  than  any  Crea- 
ture can   be,    will   not  at  lafl   reward  the 
_  Good,  and  punifh  the  Wicked.     For,  ShaU 
\   not  the  Judge  of  all  the  Earth  do  right  ?    Is 
it  to  be  hippo :ecl  that  the  Wife  and  Good  God 
would  create.  Men  only  to  abule  themfelv^s 
and  one  another  >  to  live  a  while  in  fin  and 
folly  here,  and  fomei*of  them  in  the  mofl  ex- 
travagant and   brutal  wickednefs,  and  then 
go  down  to  the  Grave,  and  fo  there  fliould 
be  an  end  of  them  for  ever  ?     What  is  there 
^  worthy  of  the  infinite  Wifdom  of  God,  in 
fo  poor  a  Defign  as  this  !     Doth  not  the 
Voice  of  Nature  it  felf  teach  us,  and  has  it 
not  been  the  general  Belief  and  Expedation 
of  all  Ages  and  Nations,  that  the  profperous 
Sinner,  who   is   fubtle  and  powerful  to  do 
mifchief,  mufl  fuffer  in  another  World,  for 
what  he  has  done  amifs  here  ?    and,  that  all 
^    is  not  to  pafs  away  with  us  in  Sport  and  Ex- 
'    travagance,  in  Laughter  and  Noife,  in  Riot, 
or  in  Violence  and  Cruelty,  as  fome  Men  are 
willing  to  believe  ;  as  if  the  World  were  made 
for  the  Wicked,  and  they  to  abufe  it. 

B  3  It 


7be  Reafomblenefs  and  Certainty 

It  appears  likewife,  from  the  common 
Belief  and  Experience  of  Mankind,  that  as 
there  is  a  God  of  infinite  Goodnefs  and  Ho- 
linefs  ;  fo  there  are  wicked  and  malicious 
Spirits,  which  are  ever  contriving  the  mif- 
chief  and  ruine  of  Men.  For  befides  the  Evi- 
dence of  this  from  Scripture,  which  we  muft 
be  allowed  here  to  alledge  in  tlie  nature  at 
leaft  of  an  Hiftory,  it  is  folly  to  imagine  that 
all  the  Oracles  and  Prodigies  of  the  Heathens 
could  be  meer  Forgeries,  and  that  there  was 
no  ground  nor  foundation  for  fuch  a  Belief 
as  univerfally  obtained  in  all  Nations  and 
Ages  of  the  World,  and  for  the-Cuftoms  and 
Prad:ices,  which  followed  upon  this  Belief, 
that  there  are  Damons,  or  Spirits,  of  an  evil 
and  malicious  Difpofition  and  Power.  I  iliall 
inflance  only  in  the  unnatural  Cruelties 
which  the  Heathen  World,  even  the  Greeks 
and  Romans  thcmlelves,  were  continually  put 
upon,  by  the  inftigation  of  thefc  malicious 
and  wicked  Spirits.  For  the  Heathen  Na- 
tions offered  up  multitudes  of  innocent  Men 
and  Women,  and  even  their  own  Children, 
in  Sacrifice  to  their  Falfe  Gods  ;  which  is  as 
fure  an  Evidence  that  there  are  fuch  Beings 
which  required  thefe  Cruelties  from  them, 
as  it  is,  that  there  are  Tyrants  and  Perfecu- 
tors,  when  they  caufe  innocent  Men  to  be 
murthered,  and  Children  to  be  torn  from 
the  Arms  of  their  Parents  and  (lain  in  their 
iight.    And  though  the  Dominion  of  Satan 

be 


of  the  Chriftian  Religion,  7 

be  now  reftrained  by  the  over-ruling  Power 
of  the  Gofpel,  we  have  as  great  Evidence 
from  all  Hiftory  that  there  are  fuch  Beings 
as  Devils,  as  we  have  for  any  other  Matter 
of  Fa6l  whatfbever.  There  have  been,  indeed, 
many  falfe  Stories  concerning  Spirits,  as  well 
as  in  other  Matters  of  Hiftory  :  but  doth 
this  prove  that  there  are  none  true.  ?  or 
could  the  Hiftorians  of  all  Times  and  Places 
be  perpetually  impofed  upon,  or  confpire  to 
impofe  upon  others  ?  There  is  no  ancient 
Hiftory  but  gives  Ibme  Inftance  or  other  of 
thefe  things ;  and  all  the  modern  Iliflories 
of  Heathen  Nations  are  full  of  fuch  Relations 
as  confirm  this  Truth  to  us ;  and  even  among 
Chriftians,  thofe  w^ho  have  by  unlawful  Arts 
put  themfelves  under  the  Power  of  wicked 
Spirits,  have  been  convinced  that  there  are 
fuch  Beings  ;  which  is  proved  not  only  by 
the  publick  Confeffions  of  Witches  in  all  Na- 
tions, but  by  the  private  (a)  Acknowk^g- (a)  See 
ments  of  divers  learned  Men ^  bothPhyficians^^'""^^^^'^ 
and  others  who  have  made  attempts  to  diico-  ofmdogy, 
ver  the  truth  of  this  matter,  in  different  ^c- §-^' 
places,^  and  were  Perfons  neither  timorous  nor 
fidperftitious.  But  the  Apparition  of  Spirits 
is  PrsEter-natural  ;  and  therefore,  that  Good 
Spirits,  who  live  in  perfed  Obedience  to  the 
Divine  Will,  and  in  Conformity  to  the  Or- 
der of  their  Nature,  Ihould  appear,  is  now 
no  more  to  be  expected  than  any  other  Mi- 
racle :  but  there  are  frequent  Apparitions  of 

B  4  Bad 


§  Xhe  Keafonabknefs  and  Certainty 

Ba'd  Spirits  in  Countries  where  the  Chriftian 
Religion  is  not  received  ;  and  where  it  is  re- 
ceived, they  appear  to  fuch  as  are  willing  to 
come  under  their  Power,  but  very  rarely  to 
others.  And  if  the  Devil,  after  fo  much  Hu- 
mane Blood  as  he  has  caufed  to  be  fpilt  in  his 
Sacrifices,  and  after  fo  many  Oracles  and  Im- 
poflures,  can  yet  perfliade  fome  Men  that  there 
is  no  fuch  Being  ;  this  is  one  of  his  fubtilefl: 
Stratagems  of  all,  and  proves  how  great  Power, 
though  in  a  dif][crent  kind  and  manner,  he 
flill  retains  over  the  Minds  of  Men. 

Since  therefore  it  is  moft  certain  that 
there  is  a  Being  of  Infinite  Power  and  Wif- 
dom  and  Juftice  and  Goodnefs ;  and  that 
there  is  likewife  a  malicious  cruel  Spirit, 
ever  watchful  and  induftrious  to  abufe  and 
deflroy  Mankind  :  it  is  highly  reafonable  to 
believe,  that  a  Being  of  luch  infinite  Perfe- 
fStions,  after  he  had  created  Man,  would 
communicate  himfelf  to  him,  would  fet  him 
a  Rule  by  which  he  ought  to  Hve,  and  pre- 
fcribe  him  Laws  whereby  he  might  anfwer 
the  Ends  of  his  Creation,  and  attain  to  that 
Happinels  which  he  was  made  capable  of, 
and  defigned  for  by  his  Maker.  We' cannot 
fuppofe  that  the»God  of  all  Goodnefs  and 
Wifdom  would  create  Man,  and  then  leave 
him  to  himielf,  to  follow  his  own  Inven- 
tions, and  to  live  at  random,  without  any 
Law  or  Direction  to  frame  his  Adions  by, 
and  to  be  expofcd  to  all  the  Afiaults  of  an 

impla- 


pf  the  Chriftian  Religion. 

implacable  fubtile  Enemy,  without  any  Ca»u- 
tion  and  Inftrudion  given  him,  or  any 
help  and  affiflance  afforded  for  his  defence. 
Man,  in  his  Innocence,  was  not  thus  to  be 
left  to  himfelf.  And  we  have  all  the  reafbn 
in  the  World  to  believe,  though  we  had  not 
the  exprefs  Word  of  Scripture  for  it,  that 
the  God  of  Infinite  Goodnefs  would  not 
difregard  this  corrupt  State  of  Mankind, 
but  would  ule  lome  means  to  reclaim  them 
from  the  error  of  their  ways,  to  bring  them 
to  a  knowledge  of  themieives,  and  of  the 
Divine  Majefty,  to  inform  them  of  their 
Duty,  'and  dired  them  to  Happinefs. 

How  Man  became  fo  prone  to  all  evil, 
we  can  know  only  by  Revelation  ;  and  there- 
fore thofe  who  rejed:  all  Revelation,  mufl: 
iiippofe  that  Man  was  firll  created  in  this 
ftate  of  Sia  and  Mifery ;.  which  is  a  very 
heinous  Imputation  upon  the  Goodnefs  and 
Juftice  of  God  :  but  to  fuppofe  him  placed 
in  this  condition,  without  all  help  or  re- 
medy, is  to  charge  God  ftill  more  fo.olifhly. 
But  how  Men  became  fo,  is  not  here  the 
matter  of  Enquiry  ;  it  is  evident  that  Man  is 
of  himfelf  in  a  miferable  and  helplefs  condi- 
l:ion  ;  and  confid^ring  the  great  Ignorance 
and  Wickednefs  which  have  been  ti'om  the 
Fall  of  our  Firfl  Parents  vifibie  continually  in 
the  World,  and  ftill  reign  in  it ;  confidering, 
I  fay,  the  notorious  Wickednefs  and  grofs 
Ignorance  9f  ftleq,  whicli,  from  the  earhefl 

Records 


lO  T^he  KeafonahUnefs  and  Certainty 

Records  of  Antiquity,  have  continued  down 
to  our  own  Times,  nothing  is  more  rea- 
fonable  than  to  think  that  a  Being  of  Infinite 
Perfection  would  take  (opie  c^re  to  redifie 
the  Miftakes,  and  reform  the  Manners  of 
Men.  Can  we  believe  it  confifleht  with 
Infinite  Truth,  never  to  manifefl  it  lelf  in  the 
World,  but  to  fuffer  all  forts  of  Men,  of  all 
Nations,  to  be  expofed  to  all  the  Defigns  and 
DelufionS  of  Impoltors,  and  of  feducing  and 
apoftate  Spirits,  without  any  fufficient 
means  afforded  them  to  undeceive  and 
refcue  themfelves  ?  Can  wefuppofe  that  God 
of  infinite  Majefly  and  Power,  and  who  is  a 
.  Jealous  God^  and  will  not  give  his  honour  to 
another^  lliOuld  fuffer  the  World  to  be  guilty 
of  Idolatry,  to  make  themfelves  Gods  of 
Wood  and  Stone  ?  nay,  to  offer  their  Sons 
and  their  Daughters  unto  Devils,  and  to 
commit  all  manner  of  Wickednels  in  the 
Worfhip  of  their  Falfe  Gods,  and  make  Mur- 
ther,  and  Adultery,  and  the  worfl  of  Vices, 
not  only  their  Pradice,  but  their  Religion  ? 
Can  we  imagine  that  the  True  God  would 
behold  all  this,  for  {o  many  Ages,  among  fb 
many  People,  and  yet  not  concern  himfelf 
to  put  a  flop  to  (b  much  Wickednels,  and 
to  vindicate  his  own  Honour ,  and  reflore 
the  Senle  and  Pradice  of  Vertue  upon 
Earth  ? 

I  fhall, "  in  due  place,  prove  at  large.  That 
Mankind  have  in  all  h'^^^^  had  the  greatefl 

necefTiry 


of  the  Chrijlian  Keligion. 

neceffity  for  a  Revelation  to  diredt  and  re- 
form them  ;  and.  That  the  Philofophers 
themfelves  taught  abominably  wicked  Do- 
d:rines,  who  yet  were  the  beft  Teachers  and 
Inflrudors  of  the  Heathen  World.  And 
we  have  no  true  Notion  of  God,  if  we 
do  not  believe  him  to  be  a  God  of  Infinite 
Power  and  Knowledge  and  Holinefs  and 
Mercy  and  Truth  ;  and  yet  we  may  as  well 
believe  there  is  no  God  at  all,  as  imagine 
that  the  God  of  Infinite  Knowledge  iliould 
take  no  notice  of  what  is  done  here  below ; 
that  Infinite  Power  iliould  fiiffer  it  felf  to  be 
af&onted  and  defpifed ,  without  requiring 
^ny  Satisfad:ion ;  that  Infinite  Holinefs  fliould 
behold  the  whole  World  lie  in  Wickednels, 
and  find  out  no  way  to  remedy  it  ;  and  that 
Superftition  and  Idolatry,  and  all  the  Ty- 
ranny of  Sin  and  Satan,  for  fo  long  a  time, 
iliould  enflave  and  torment  the  Bodies  and 
Souls  of  Men,  and  there  ihould  b^noCom- 
pafiion  in  Infinite  Mercy,  nor  any  Care  over 
an  erroneous  and  deluded  World,  in  the  God 
of  Truth. 

Would  a  wife  and  good  Father  fee  his 
Children  run  on  in  all  manner  of  Folly  and 
Extravagancy,  and  take  no  care  to  reclaim 
theni,  nor  give  them  any  Advice,  but  leave 
them  wholly  to  themfelves,  to  purfue  their 
o\\  n  Ruine  ?  And  if  this  be  unworthy  to 
fuppofe  of  Natural  Parents,  how  much  more 
unreafonablfe  is  it  to  imagine  tiais  of  God 

himfelf. 


II 


1 2  The  Reafotjablenefs  and  Certainty 

himfelf,  whom  we  cannot  but  reprefent  to 
our  felves  with  all  the  ConfipafTions  of  the 
tendered  Father  or  Mother,  without  the 
Weaknefs  and  Infirmities  that  accompany 
them  in  Humane  Parents  ?  How  unreafonablc 
is  it  to  entertain  fuch  a  Thought  of  Almighty 
God,  Infinite  in  Goodnefs  and  Mercy,  as  to 
fufped:  that  he  would  fufler  Mankind  to 
make  themfelves  as  miferable  as  they  can, 
both  in  this 'World  and  the  next,  without 
putting  any  flop  to  fo  fatal  a  courfe  of  Sin 
and  Mifery,  or  interpofing  any  thing  for 
their  Diredion,  to  ihew  them  the  way  to 
elcape  Deflrudion,  and  to  obtain  Happinefs  ! 
The  Fall  of  our  Firft  Parents  is  known  ta 
us  only  by  Revelation,  and  therefore  is  not 
to  be  taken  into  confideration,  when  we 
argue  upon  the  meer  Principles  of  Reafon. 
But  I  confider  Mankind,  as  we  find  it  in  Fad: 
(  fetting.afide  the  Advantages  of  Revelation) 
Wicked,  and  abandoned  to  Wickednefs,  in 
the  jnares  of  the  devily  taken  captive  hy  him 
at  his  ivill^  unable  to  work  out  their  oivnfal- 
vation  ;  loil  and  undone,  without  Power 
or  Strength,  without  any  Help  or  Remedy. 
And  in  this  flate  of  the  World,  however  it 
came  to  pals,  is  there  no. Reafon  to  believe 
that  Infinite  Goodnefs  fliould  take  fome 
courfe,  and  not  difregand  all  Mankind  lying 
in  this  condition  ? 

The  great  Argument  of  the  Scoffers  of 
the  lafl  Days,  St.  Feter  tells  us,  would  be 

this, 


of  the  Cbrifiian  Religion, 

this,  That  all,  things  go  on  in  their  conflant 
courfe,  and  that  God  doth  not  meddle  or 
concern  himfelf  with  them.     Where  is  the 
promife  of  his  coming  ?  for  Jim e  the  fathers  fell 
ajleep,  all  things  continue  as  they  were  from  the 
creation  ?  2  Pet.  iii.  4.     And  if  no  Promife 
had  ever  been  made,  they  would  have  had 
fome  Reafon  in  their  Arguing.    For  that 
which  rendred  the  Heathen  without  Excufe, 
was.  That  they  did  not  make  ufe  of  the  Na- 
tural Knowledge  that  they  had  of  God,  to 
lead  them  to  the  Knowledge  of  his  Revealed 
Will,  which  they  had  frequent  Opportuni- 
ties of  becoming  acquainted  withal,  and  had 
many  Memorials  of  it  amongft  them  in  every 
Nation  :  but,  they  did  not  like  to  retain  God 
in  their  mind.     And  this  is  the  force  of  Saint 
Paul's  Argument,  A^.  xvii.  &  Rom.  i.  (unlets 
this  latter  Chapter  were  to  be  underftood, 
as  Dr.  Hammond  interprets  it,  of  the  Gnoftick 
Hereticks,)  That  the  Gentiles  ought  not  to 
pervert  and  flifle  thofe  Natural  Notions  which 
God  had  implanted  in  their  Minds,  but  from 
the  Law  of  Nature  to  proceed  to  find  out 
the  Written  Law  ;    and  for  this  Reafon,  the 
Bounds  of  the  Habitation  of  other  Nations 
were    determined   and  appointed  by  God, 
.  according   to    the  numler  of  the    children  of 
Ifrael^  that  they  might  feek  the   Lord,  and 
might  be  able  to  find  and  difcover  the  True 
Religion  and  Way  of  Worfhip  among  that 
People  to  whom  he  had  revealed  himlelf. 

Vent, 


1 4  The  KeafonahUneff  and  Cetrtainiy 

Deut.  xxxii.  8.  A^.  xvii.  26, 27.  They  might 
have  been  left  vicious  than  they  were,  with- 
oi^t  the  Knowledge  of  a  Revelation  •;  and 
therein  they  were  inexcufable,  that  though 
they  could  not  free  themfelves  from  the 
power  of  Sin,  yet  they  might  not  have  given 
themfelves  fo  wholly  up  to  it,  as  to  become 
excluded  from  the  Grace  and  Salvation  td 
be  obtained  by  the  Revealed  Will  of  God. 
And  when  God  has  revealed  himfelf,  all  who 
will  not  ufe  the  Means,  and  by  a  due  Im- 
provement of  their  Realbn  endeavour  from 
Natural  Religion  to  arrive  at  Revealed,  be- 
come inexcufable  for  their  Negligence  and 
Contempt  of  God,  and  the  abufe  of  thofe 
Talents  and  Endowments  which  God  has 
beftowed  upon  them.  For  when  God  has 
once  given  Men  warning,  and  dired:ed  them 
in  the  way  of  Salvation,  and  they  will  not 
regard  it ;  they  mufl  be  wilfully  ignorant  if 
they  will  not  confider,  that  one  day  is  mth 
the  Lord  as  a  thoufand  years,  and  a  thoufand 
years  as  one  day ;  and  it  is  an  argument  of 
his  Patience  and  Long-fuffering,  that  he  doth 
not  bring  Ipeedy  Vengeance  upon  a  diibbe- 
dient  and  rebellious  World  :  The  Lord  is  not 
flack  concerning  his  promife  (as  Jome  men  count 
flacknefs^)  hut  is  long-fuffering  to  uS'ward^  not 
ivilling  t  hat  any  fhould  perijh,  hut  that  allfhould 
come  to  repentance.  But  the  day  of  the  Lord 
will  come  as  a  thief  in  the  night.  Now  this  is 
very  well  confiiteat  and  exceedingly  agree- 
able 


of  the  Cbrifiian  Religion.  i  J 

able  witli  all  the  Divine  Perfedtions,  that  he 
Ihould  give  Men  warning  of  the  Evil  and 
Danger  of  Sin,  and  afterwards  leave  them 
to  their  own  choice,  whether  they  will  be 
Righteous  and  Happy,  or  Wicked  and  Mi- 
ferable  ;  and  then  that  he  ihould  not  take 
the  firfl  opportunity  to  puniih  them,  nor 
lay  hold  of  any  Advantage  againfl  them , 
but  give  them  time   for  iecond  Thoughts, 
and  fpace for Confideraaion  and  Repentance: 
but   if  they  abufe  fo  much  Patience  and 
Loving-kindnefs,  that  he  Ihould  at  laft  come 
upon  them,  when  they  Icail  think  of  him, 
with  a  mighty  and  terrible  Judgment,  and 
with  a  Hidden  and  unexped:ed  Fury.    But  to 
(land  by  and  look  on  unconcern  d,  and  then 
to  take  Men  upon  fuch  a  fijrprile,  without 
giving  them  any  notice  of  it  before-hand,  is 
a  thing  impoflible  to  be  accounted  for,  and 
can^ever  be  reconciled  with  the  Divine  Attri- 
butes.    St.  Athanajius  {I)  infifts  at  large  upon  C*-)  ^'  a- 
this  Argument,  and  carries  it  fo  far  as  to  f^^j^^^ 
prove  the  Neceffity  of  the  Incarnation  of  the  tmeVerbi 
Son  of  God  from  it  :    He  urges.  That  it^^^* 
would  have  been  unworthy  of  the  Goodnels 
of  God  to  fuffer  all  Mankind  to  be  deflroyed 
by  the  Fraud  and  Malice  of  the  Devil,  or  by 
their  own  Fault  and  Negligence  ,•  and  that  it 
iiad  been  more  confident  with  his  Wildom 
and  Goodnefs,  never  to  have  created  Men, 
than  to  have  fuffered  them  thus  to  perifh  : 
1'  An  Earthly  King  {fays  k)  when  he  has 

*'  planted 


1 6  The  RedfoNablemfs  and  Certainty 

"  planted  a  Colony ,  will  not  carelefsfy 
"  fuffer  hisSubjeds  to  become  Slaves  to  a 
"  Stranger,  or  to  revolt  from  him ;  but  he 
"  will,  by  his  Proclamations,  admonifli  them 
**  of  their  Duty,  and  often-times  will  fend 
"  MeiTages  to  them  by  his  Friends  ;  and  if 
"  there  be  a  necellity  tor  it,  will  go  to  them 
"  himfelf,  to  awe  them  by  his  Prefence,  and 
"  recall  them  to  their  Obedience.  And  ( as 
**  /:e  there  acUs)  Ihall  not  God  much  rather  be 
**  fo  mindful  of  his  Creatures,  as  toufe  fome 
**  Means  to  reclaim  them  from  their  evil 
"  Ways,  and  regain  them  to  his  Service  ? 
"  efpecially  when  they  mud  be  utterly  un- 
"  done  for  ever ,  unlefs  he  take  care  of 
''  them.. 

It  is  plain  then,  that  though  we  had  never 
heard  of  fuch  a  thing  as  a  Miracle,  or  a 
Prophecy,  or  of  Revealed  Religion  ;  yet 
from  the  confideration  of  the  State  of  the 
World,  and  the  great  Ignorance  and  Corrup- 
tion of  Humane  Nature,  it  would. be  reafo- 
nable  to  expect  that  God  Ihould  ibme  way 
make  known  his  Will  to  Mankind  ,-  and  we 
cannot  reconcile  it  to  his  Attributes,  nor 
conceive  how  it  Iliould  be  confiflent  with 
them,  for  him  to  be  an  unconcerned  Spe- 
d:ator  of  io  much  Folly  and  Wickcdnefs, 
without  taking  any  care  to  remedy  it.  God 
cannot  be  obliged  to  force  Men  to  obey  his 
Commandments,  and  comply  with  his  Will, 
but  rather  to  leave  it  at  their  own  choice, 

whe- 


of  the  Chrijli an  Religion.  ff 

tvhether  they  will  be  Happy  or  Miferable  : 
but  it  was  neceflary  to  propofe  the  Terms  of 
Salvation  to  them,  to  offer  them  their  free 
Choice,  to  fet  before  them  Life  and  Death, 
Biellings  and  Curlings,  and  fo  to  leav^e  the" 
Obilinate  without  all  Excufe. 

And  this  is  all  which  I  am  here  coflcerned' 
to  prove.  That  it  is  Realortable  to  fuppole 
that  God  would  Reveal  himfelf  to  Mankind, 
and  that  it  is  not  conceivable  how  it  iliould 
be  confident  with  the  Divine  Attributes  for 
him  not  to  do  it.  '  To  own  the  Being  of  a 
God,  and  yet  to  deny  a  Providence,  is  fo 
great  an  abliirdity,  that  none  of  the  Philo- 
Ibphefs,  but  Epicurus,  were  guilty  of  it ; 
and  this  was  look'd  upon,  in  him,  as  amount- 
ing to  the  denial  of  the  Divine  Exigence. 
And  to  grant  both  the  Being  and  the  Provi- 
dence of  God,  arid  yet  to  confine  the  Divine 
Care  and  Providence  to  the  Bodies  only,  and 
Outward  Condition  of  Men,  and  to  imagine 
that  the  Spiritual  and  Immortal  Part  of  Man 
is  difregarded  or  negleded  by  him,  is  no  lels 
an  abfurdity  than  wholly  to  deny  his  Provi- 
dence or  his  Exigence  ;  becaufe  this  is  to 
deny  the  moft  confiderable  and  ineflimabie 
Part  of  Providence,  which  concerns  our 
Souls,  and  our  Eternal  State  ;  and  therefore 
it  is,  by  confequence,  to  deny  the  Attributes 
of  God,  and  to  reprefent  him  not  as  he  is  in 
himfelf,  but  Unwife,  Unmercil'ul,  and  Un- 
lioly.     To  ia,y  that  there  is  no  fuch  thing  as 

C  a  Di- 


i8  The  Keafonahlenefs  and  Certainty 

a  Divine  Revelation ,  is  no  better,  in  efled:, 
than  Atheifm  :  For  whoever  can  be  of  this 
opinion,  muft  believe  only  the  Being  of  fuch 
Gods  as  Epicurus  owned,  that  never  con- 
cerned themfelves  with  Humane  Affairs  ; 
which  was  only,  in  other  words,  to  fay 
that  they  \\'ere  no  Gods  at  all. 

It  has  therefore  been  the  conllant  Belief 
and  Opinion  of  all  Nations,  that  their  Gods 
did  in  fomc  way  or  other  Reveal  themfelves 
to  Men  ;  and  though  fo  great  a  part  of  the 
World  have  worfliipped  Falfe  Gods,  and  have 
been  miftaken  as  to  the  particular  Revela* 
tions,  which  they  received  for  Divine ,  yet 
it  muft  proceed  either  from  Ancient  Tradi- 
tion, or  from  the  Reafonablenefs  of  the  thing 
it  felf,  or  from  both,  that  all  the  World  ihould 
exped:  that  the  Divine  Being  ihould  by  fome 
means  communicate  himfelf  to  Men,  and 
declare  his  Will  to  them. 


CHAP. 


of  the  Chrijiian  Religion.  «ip 

CHAP.     11. 

'the  Way  and  Manner  by  which  Di*vine 
Ke*velations  may  he  fuppofed  to  he 
Delivered  and  Preferred  in  the 
World.  IP 

MAnkind  had-  fo  corrupted  themfelves, 
that  the  Will  and  Laws  of  God  could 
not  be  effedually  made  known  to  them, 
but  by  fome  extraordinary  way  of  Revelation. 
God  had  manifefted  himfelf  in  the  Creation 
of  the  World,  and  by  the  Prefervation  of  all 
things  from  the  Beginning,  according  to  their 
leveral  Natures :  For  the  invifihle  things  of 
him,  from  the  creation  of  the  worlds  are  clearly 
feen,  being  underftood  hy  the  things  which  are 
wade,  even  his  eternal  power  and  God-head^ 
Rom,  i.  20.  But  Men  had  corrupted  them- 
felves  even  in  the  plained  and  mofl:  funda- 
mental Points  of  all  Religion,  and  ad:ed 
againft  all  the  Didates  of  Natural  Reafon, 
in  worihipping  the  vileft  Parts  of  the  Crea- 
tion, rather  than  God  himfelf,  and  in  con- 
tempt and  defiance  of  Him,  had  fet  up  even 
four  footed  heafls  and  creeping  things  inflead 
of  Gods.  How  then  could  the  Power  and 
Authority  of  God  be  aflerted,  but  by  fome 
extraordinary  way  of  Revelation  5  fmce  the 
ordinary  and  conftant  Methods  of  God's  re- 
C  X  vealing 


^o  T^he  Keafonablenefs  and  Certainty 

vealing  and  manifefling  himfelf  by  his  Pro- 
vidence, in  the  Prefervation  and  Govern- 
ment of  the  World,  had  been  fo  far  perverted 
and  abufed,  as  that  Men  were  feduced  to  the 
Worlhip  of  any  thing,  or  of  every  thing, 
rather  than  of  God  ?  Mankind  had  neither 
the  Will  nor  Ability  to  reform  themfelves , 
and  had  by  their  own  fault  brought  them- 
felves  under  an  utter  incapacity  of  being  re- 
formed but  by  fome  extraordinary  Revelation. 
Natural  Rcalon  might  have  taught  them  to 
be  lefs  WicJied,  but  nothing  could  make  them 
Righteous  but  a  Revelation  ;  and  the  grofs 
Errors  and  Crimes  which  the  wifefl  Men 
had  fain  into,  lliews  the  necelTity  of  an  ex- 
traordinary Revelation  from  God,  to  inftrud; 
and  inform  the  World.  And  the  ways  of 
extraordinary  Revelation  are  but  thefe  two, 
either  God's  immediate  Revelation  of  him- 
felf to  patticular  Perfons;  or  a  power  of 
working  Miracles,  and  of  Prophefying  and 
Foretelling,  future' Events,  bellowed  upon 
fbme,  to  convince  others  that  they  are  In- 
fpired,  and  come  with  a  Commiliion  from 
God,  to  inftruxft  them  in  what  he  has  re- 
vealed. 

.     But  it  cannot  fecm  rcquifite  tliat  God 
il'iould  immediately  hifpirc  or  make  an  im-^ 
mediate  Revelation  to  every  particular  Per-.* 
Ion  in  the  World  :  For  cither  he   muft  ^ 
powcrfull}r  influence  their  Minds  and  Af[Q- 
dions,  as  to  take  away  their  chpicc  and^-^e- 

dom 


cf  the  Chriflian  Religion,  2 1 

dom  of  Ading,  which  would  he  to  offer  vio- 
lence  to    Humane  Nature  ;    or  elfe  Men 
would,  for  the  mod:  part,  have  gone  on  in 
their   wicked  courfes  fl:ill,  and  would  hava 
denied  God  in  their  Lives, ;  though  their  Vnd 
derftandings  were  never  fo.  clearly  and  fuUjc 
convinced  of  his  Will  and  Gommandments, 
as  well  as  of  his.  Eternal  Power  and  God-headi 
For,  as  St.  Paul  tffi t fie s^  the  Heathen  them-*, 
felves  were  not  ignorant  of  the  being  of  God  ; 
but  when  they  knew.  60 d^  they  glorified,  him  mi' 
^s  God.    No  Man  can  be  more  certain  of  any -■ 
Infpiration  which   he  can  receive ,  than  he 
is  of  the  ,  Being  of  that  God  from  whom  he^ 
receives  it ;  and  therefore  he  who  denies  tha- 
feeing  of  God,    mufl:  by  confequence  deny> 
the  Truth  of  any ,  fuch  Infpiration,  unlefs  it^. 
have  that  powerful  Impulfe  upon  his  Mind^ 
as  both  to'  convince  him  and  force  him  to  an 
Acknowledgment  at  once  of  the  Being  of" 
God,  and  of  the  Operation  of  his  Spirit  upon* 
his  Soul.     And  it  is  hard  to  conceive  how- 
any  Infpiration  which  doth  not  over-rule  the^ 
Will  and  Affedijions,  as  well  as  convince  the 
Underftanding,;  fliould  be  .of.  more  efficacy 
upon  theMindsand  Lives  of 'fvich  Men,  than 
the  Notion  of  a  God  is.    For  if -Men  canfo 
flifle  the  Notion  -of  a  God  in  their  Minds, 
as  to  doubt  whether  there  be  any  God  or  no, 
or  at  leaft  to  AiS^as  if  there  were  none ;  no 
Reafon  can, be  given  why  they  might  not  as- 
well  ad  againft  any  Convidion  which  they 

C  3  might 


^ 


22  The  Keafonablenefs  and  Certainty 

might  receive  by  Infpiration,  or  any  other 
way  of  immediate  Revelation,  (unlefs  it  had 
an  irrefiftible  effed:  upon  them,)  and  either 
take  it  all  for  Fancy  and  Delufion,  or  elfe  fo 
harden  themfelves  againft  it,  as  not  to  be  re- 
claimed by  it :  And  of  this  we  have  Balaam 
for  an  Example,  who,  notwithfta.'^ding  the 
Revelations  he  received  from  God,  loved  the 
wages  of  mrighteoufnefs,  x  Pet.  ii.  1 5*. 

But,  above  all  Men,  the  Profane  and  Ob- 

flinate  UnbeUevers  can  have  lead  reafon  to 

expert  that  God  lliould  vouchfafe  them  an 

CO  vid.    immediate  Revelation,     (c)  The  Jews  have 

fTopL^,  obferved,  that  the  Spirit  of  Prophecy  refled 

p.  8.    *  only  upon  Men  of  regular  and  pure  Afleftions, 

of  gentle  and  meek  and  tracSabk  Difpofitions, 

For  the  Lord  wiU  he  found  of  them  that  tempt 

him  not^  and  Jheweth  himfelf  to  fuch  as  do  mi 

difirufl  him :  for  froward  thoughts  feparate  from 

QOid  :  into  a  malicious  foul  voifdomfh all  not  en- 

ter-i  nor  dwell  in   the  body  that  is  fuhjeil  unto 

fin.  For  the  holy  fpirit  of  difcipline  will  flee  de- 

ceiir^  and  remove  from  thoughts  that  are  without 

mderflanding^    and  will  not  abide  when '  un- 

j-jN  -  ^  righteoufnefs    cometh  in,    Wifd.   i,  z,  3,  4,  5^^. 

rerum  di-  And  to  the  fame  purpofe  (d)  Philo  fpeaks. 

^J"!    And  for  this  reafon,  when  Jofeph  had  the 

Phu"p.   Interpretation   of  Dreams  revealed   to  him, 

404.        {e)  the  Word  of  the  Lord  is  faid  to  try  him,  or 

(0  Sec    to  purge,  to  clear  andjuftifie  hirti ;  it  being 

m)nd!m  evident,  that  God  would  not  in  that  man- 

f/4/,cv.i9.  ner  Infpire  one  who  had  been  guilty  of  the 

Crimes 


of  the  Chrijiian  Religion,  25 

Crimes  wliich  fofej)h  was  accufed  of.  It  is 
not  to  be  imagin'd  tliat  God  Ibould  further 
reveal  himielf  to  all  fuch  in  particular,  by  an 
immediate  Infpiration,  who  have  rejeded  all 
the  Manifeftations  which  he  has  made  of 
himfelf,  in  the  Creation  and  Government  of 
the  World  ;  but,  that  he  would  referve  thefe 
immediate  Revelations,  as  peculiar  Favours, 
to  his  faithful  and  obedient  Servants.  God 
has  fometimes,  indeed,  made  ufe  of  vvicked 
Men,  Balaam,  Caiaphas,  &"c.  as  his  Inftru- 
ments  both  in  Prophecies  and  Miracles,  to 
flievv  that  they  are  at  his  difpofal,  and  pro- 
ceed from  his  Bounty,  not  from  any  Worth 
or  Merit  of  Men  ;  and  that  he  can  over-rule 
the  Defigns  and  Intentions  'of  the  worft  of 
Men,  and  make  them  ferviceable  to  him, 
even  again  ft  their  Will,  whenever  he  pleafeth  : 
but  then  thefe  are  peculiar  Cafes,  in  which 
thefe  Gifts  were  afforded  for  particular  Ends, 
and  for  the  Benefit  of  others,  and  the  Men 
themfelves  were  never  the  better  for  them. 
But  as  for  the  Difobedient,  St.  Pan/  acquaints 
us  how,  in  the  general  Difpenfations  of  his 
Providence,  God  dealt  with  them  ;  60  J  gave 
them  over  to  a  reprobate  mind,  Rom.  i.  28. 
and  he  there  fets  down  a  Catalogue  of  thofe 
Sins  which  were  the  confequence  of  this  Re- 
probation. The  Apoftle  all  along  maintains, 
that  they  had  fb  much  Knowledge  of  God, 
as  to  render  them  without  Excufe ;  and  that 
they  would  make  no  Improvement  of  it,  to 
.    C  4  the 


^4         '^^•^^  Bjsafon^phknefs  and  Certainty 

tht^  attaining  the  Knowkclge  of  theLav/soi 
Nature  ftril,  and  then  of  his  Revealed  Will ; 
and  it  was  tlie  jufi:  Judgment  of  God  to  give 
fhepi  ffp,  to  theiy  own.hearts  hfls,  to  abandon 
them  to  the  tyranny  of  their  fins,  fince  they 
would  take  no  notice  of  his  Works,  and 
woufd.not  ahide.  his  Counfeh'.  and  it  mud;  . 
n^(j^.have  been  highly  inconfiHent,  to  lend 
jijilipediate  Revelations ,  or  afford  particular 
Inipir^tion  to  all  fuch  IVJen  as  are  there  de- 
fcrihed.  God^s  Spirit  will  >fot.^,ahvays  firive 
Ifjth  man  ;  but  he  withdraws:  his  ordinary 
Gr^ce  from  thql^  that  abufe  it,  and  there^ 
fore  Jt  can  never  be  prefumed  he  fliould  con- 
ferr  higher  Favours  upon  them.    . 

]ff  Men  will  j?elieve  upon  reafonable  Mo- 
tives, they  have  fufficient  Means  of  Salva- 
tion allowed  them  ',  but  if  tliey  will  not  be- 
lieve-without^ {pmQ  immediate.  Revelation, 
t^ey,ar,enever  like  jto  have  that  in  this  World, 
Jiut/in  tjie  next  G9d  will  reveal  himfelf  with 
terror  and  vengeance  upon  ail  the  workers 
pfim^niiy.  ^od  d^cxth,  both  by  Nature  aod 
J^y  Revelatiofl^  pjovidie  for  the  Necefiiti^s,  fpr 
the  Welfare  and  'Ha,ppinefs,  butyiever  for  the . . 
Hunlours  and^Pceviflinels  of  Mep  ,-.  and  thole 
!w,ho^  will  not  be  fayed,  but  according  to  foiiic 
niew  Way  and.  Method  of  their  9Wn  Inven* 
tioi],  (^mufl  be  miferable  without  remedy.  I 
"doubt  not  but  thp  greatcfl;  Infidels  wouii 
!q\vii,  thap.  if  Ciirifl  ihould  pei'ionally  fpieak 
;.o  tjiern  in  a  Voice  from  Ilo^yenj  .or  ^ppeat 
^'  •"'"■'"''''    '     "      '        'to 


of  the  Chriflian  Religion.  cl  5 

to  them  upon  Earth,  and  grant  them  that 
Convidion  which  he  once  granted  to  St.  Tho- 
was,  or  St.  Paul,  they  would  believe  in  him, 
as  thefe  Apoftles  did.  But  they  would  do  well , 
to  confider  what  reafon  there  can  be,  why  (o! 
much  favour  fliould  be  ilievvn  to  thofe  who 
rejed:  with  fcorn  and  derifion  all  the  Tenders 
of  Grace,  and  Means  of  Salvation  ,♦  and  what 
Obligation  God  can  be  under,  to  fave  them 
in  foch  a  manner  as  themlelves  fliall  prefcribe, 
who  will  not  be  faved  in  ^his  Way,  and  ac- 
cording to  the  Terms  of  the  Gofpel.  And 
if  God  fliould  vouchfafe  to  make  fome  im- 
mediate Revelation  of  himfelf  to  thefe  info- 
lent  Offenders,  and  Blafphemers  of  his  Name 
an^  Authority,;  how  can  we  be  aflured  that 
they  w^ould  be  converted  ?  Would  they  not 
ratlier  /ind  out  fome  pretence  to  perfuade 
themlelves  that  it  was  no  real  Revelation^ 
but  the  effed:  of  Natural  Agents,  or  of  Me- 
lancholy, and  of  a  difturbed  Imagination  ? 
For  thofe  who  have  fo  long  not  only  rejected 
(that  were  a  modeft  thing)  but  derided  and 
reviled  Mofes .  and  the  Prophets,  nay,  the 
Apodles,  and  our  Saviour  himfelf,  ivouU  not 
believe,  though  one  jhould  rife  from  the  dead. 
They  might  be  terrified,  perhaps,  for  the 
prefent,  but  they  would  foon  ftifle  thole  Ap- 
prehenfions  with  their  accuflomed  Argu- 
ments for  Atheifm  and  Infidelity.  I  hope  to 
prove,  in  this  Difcourfe,  That  all  but  Atheifts 
piuft  be  convinced  of  the  Truth  of  the  Reve- 
lations 


2(5  The  Keafonabknefs  and  Certainty 

lations  delivered  down  to  us  in  the  Old  and 
New  Teftament,  if  they  will  but  take  the 
pains  to  confider  them  :  and  Atheifts  could 
never  be  convinced  of  any  Revelation  what- 
foever ;  for  Men  mull  firft  believe  that  there 
is  a  God,  before  they  can  believe  that  he 
reveals  himfelf  either  to  themfelves  or  o- 
thers. 

But  befides  their  being  ineffedtual ,  and 
never  to  be  expedled  by  fuch  as  this  Conceit 
mult  be  calculated  for  ;  this  Suppofition,  of 
immediate  Revelations  to  every  Man  in  par- 
ticular, would  fill  the  World  with  continual 
Impoflures  and  Delufions.  For  if  every  one 
had  a  Revelation  made  to  himfelf,  every  one 
might  pretend  to  others  what  he  pleafed ; 
and  we  know,  from  the  Example  of  the  Pro-* 
phet  who  was  fent  to  Prophefie  againfl  the 
Altar  at  Bethel,  that  a  Man  may  be  deluded 
by  the  pretence  of  a  Revelation  made  to  ano- 
ther,  againft  an  exprefs  Revelation  made  to 
himlelf;  and  we  may  conclude  that  this 
would  often  happen,  from  what  we  every 
day  experience :  For  if  Men  can  be  perverted 
by  the  Arts  and  Infirtuations  of  others,  againfl 
their  own  Reafgn  and  Judgment,  they  might 
as  well  be  prevailed  upon  to  ad:  againft  a  Re- 
velation made  to  them,  though  Revelations 
were  as  common  and  familiar  a  thing  amongft 
Men,  as  Reafon  it  kM'is. 

So  that  immediate  Revelations  to  every 
particular  Man  would  have  been  needlefs  and 

fuper- 


of  the  Chrijiian  Religion,  27 

luperfluous ;  they  would  have  been  unfutable 
to  the  Majefty  and  Honour  of  God  ,*  and  they 
would  have  been  ineffectual  to  the  Ends  for 
which  they  muft  be  fuppofed  to  be  defigned, 
and  would  have  given  many  more  pretences 
to  Impoflures  than  there  are  now  in  the 
World. 

But  there  were  many  Confiderations,  even 
in  a  wicked  World,  to  move  the  Companions 
oflnfinite  Mercy  towards  Mankind  :  Though 
all  were  under  the  dominion  of  fm,  and  un- 
able of  themfelves  tx)  become  righteous,  yet 
fome  were  more  wicked  than  others  ,♦  great 
numbers  of  Men  were  carried  away  to  com- 
mit heinous  Impieties,  through  their  own 
Ignorance,  and  the  Example  of  others ;  and 
though  the  Heathen  were  never  without  e^- 
cufe ,  yet  they  were  chiefly  inexcufable,  be- 
caufe  God  had  always  a  Revealed  Will,  which 
he  would  by  fome  means  or  other  have 
brought  them  to  the  Knowledge  of,  if  they 
had  hved  according  to  their  Natural  Know^- 
ledge  of  him,  and  of  their  Duty  towards 
him ;  and  though  the  Heathen  had  many 
opportunities  of  becoming  acquainted  with 
the  Revealed  Will  of  God,  yet  much  al- 
lowance was  to  be  made  for  the  times  of  Ig- 
norance before  the  Gofpel.  God  was  pleafed 
to  reveal  himfelf  from  time  to  time ;  and  at 
laft  by  the  Gofpel,  in  a  more  wonderful  and 
evident  manner  than  ever  he  had  done  be- 
fore, and  to  afford  Men  fuller  means  of  Con-  ' 

virion. 


5t8  The  Keafottablenefs  and  Certainty 

vidion,  and  greater  meafures  of  Grace  to 
comply  with  it,  and  work  out  their  own  fal- 
vat  ion.  And  God  has  made  .  thefe  Revela- 
tions of  his  Will,  by  ^nduing  certain  Men 
with  a., Power  of.  P^oplierying,  and  working 
Mi^^acles,  who  were  to  declare  his  Will  to 
others,  and  to  certifie  the  reft  of  the  World 
that  it  w^as  indeed  his  Will  and  Command- 
niients'  vyhich  they  deliypred. 

'And' this  was  the  moft  proper  Method, 
and  moft  \\'orthy  of  God,  For,  as  I  have 
proved.,  God  would  not  create  Ivlankind, 
and  then  take  no  further  care  of  them ; 
fince,  in  the  ftate  of  Innocence,  they  better 
defer vcd  liisCare,  and  have  ever,, aft^r  ft ood 
in  fo  much  need  of  it,  and  could  al;..no  time 
be  happy,  either  in  this  World  of  tTie  next, 
without  it  :  And  it  cannot  with  any  reafon 
be  objed-ed,  by  thofe  who  have  never  fo 
greaf  a'mind  to  cayj;l.^t  the  Terms  and  Means 
of  Salvation  by  theGofpel,  That  God  fhould; 
apply  himfclf  to  every  Perfon  by  a  particu- 
lar Revelation  :  both  becaufe  fo  much  Con- 
defcenfipii  and  Indulgence  would  be  ill  be- 
ftowed  upon  thofe  w}>o  have  fo  little  deferved 
it ;  and  becaufe  'lU  would  have  no  better 
eHedb  than  Prophecies'  and  Miracles  have 
had  towards  the  Converfion  of  Men  ;  but  a 
veVy  ill  one,  in  alTording  Pretences  to  all 
forts  of  impoftu res :  ^nd  where  two  feveral 
Mcjahs  are  alike  fu tabic  to  any  End,  no  Man, 
.  furely,  will  prefume'to  prcfcrifee.tp, Almighty 

God. 


of  the  Chriftian  Keligion,  ap 

God,  aod  fay,  that  he  ought  to  have  ufed 
one  rather  than  the  other  ;  much  lefs  when 
one  is  inconvenient,  and  the  other  the  only 
proper.  Means  to  be  ufed. 

JI.  I  proceed  therefore  to  fliew ,  That 
Prophecies  and  Miracles  are  the  mofl  fitting 
and  proper  Means  for  God  to  dilcover  and 
reveal  himfelf  to  the  Woi;"]d  by.  It  isevi-. 
dent,  that  they  are  not  accompanied  with 
thofe  Inconveniencies  with  whicli  immediate 
Revelations  would  have  been  ;  theVe  is  no 
Prophecy,  nor  Miracle,  but  it  has  the  de- 
fign'd  effed:  upon  many  Perfons ;  the  Ma- 
-  jelly  and  Honour  of  God  is  not  expofed  to 
the  fcorn  of  every  profane  and  obftinate  Of- 
fender ;  and  there  is  as  effedual  care  taken 
to  prevent  Impoflures,  as  poiTibly  could  have 
been.  And  as  Prophecies  and  Miracles  have 
none  of  the  Inconveniencies  which  imme- 
diate Revelations  would  have  had  ;  fo  I  fhall 
fhew,  that  they  have  all  the  Advantage  and 
Ufefulnefs  which  it  can  be  fuppofed  that  im- 
mediate Revelations  would  have  had,  if  they 
had  been  granted  to  every  Perfon  in  parti- 
cular. All  that  any  immediate  Revelation 
could  do,  is  to  afford  Men  the  Means  of  Con- 
vidion,  and  Aflii ranee  that  the  Revelation 
proceeds  from  God,  as  certainly  as  that  God 
himfelf  is  :  And  this  Prophecies  and  Mi- 
racles do. 

I .  Concerning  Trophecies^  it  is  obfervable. 
That  the  Oracks  and   Lying  Divinations- 

with 


go  The  Keafonablertefs  and  Certainty 

with  which  the  Devil  has  impofed  upon  the 
World,  fhew.  That  it  is  natural  for  Men  to 
expert  that  God  ftiould  reveal  himfelf  by 
Prophecies  :  Which  made  them  fo  prone  to 
receive  falfe  Prophecies  from  their  falfe  Gods. 
And  this  may  teach  us,  that  true  Prophecies 
are  to  be  expeded  from  the  True  God. 
Many  Prophecies  are  of  that  nature,  that 
none  but  God  Omnifcient  could  be  the  Au- 
thor of  them  ;  and  thefe,  in  their  Accom- 
pliflimeAt,  mufl  carry  an  indifputable  Evi- 
dence of  Divine  Revelation  along  with  them. 
Such  are  the  Predid:ions  of  Things  to  be 
fulfilled  many  Ages  afterwards,  which,  in 
.  the  fulfilling,  depend  upon  the  Counfels  and 
Determinations  of  free  Agents  ;  and  Pre- 
did:ions  of  the  Sins  of  Men,  which  they  could 
not  be  determined  to,  but  by  their  own  choice. 
It  is  above  the  Capacity  of  Humane  Under- 
Handing,  to  conceive  how  it  is  polTible  that 
Things  fhould  be  forefeen  fo  long  before  either 
the  Anions  or  the  Agents  themfelves  have 
any  exiflence,  or  how  Contingencies  can 
be  the  Obje6t  of  Infallible  Prefcience  :  And 
therefore  for  God  to  foretell  Things  of  this 
nature  by  his  Prophets,  is  a  mod  proper  and 
certain  way  of  Revelation  ;  becaufe  it  is  a- 
bove  the  Power  of  any  Finite  Being  to  do  the 
like.  It  is  the  Prerogative  of  him  that  forn:eth 
the  mountains^  and  createth  the  winrl^  to  de- 
clare mto  man  what  is  his  thought :  The  Lord^ 
the  God  of  Hofls  is  his  name^  Amos  iv. '  13. 

For 


of  the  Cbriftian  Religion.  3 1 

For  which  reafbn  the  Falfe  Gods  are  chal- 
lenged to  foretell  thele  Things  ,•  Shew  the  things 
that  are  to  come  hereafter,  that  ive  may  knov» 
that  ye  are  Gods,  Ifai.  xlii.  23 . 

But  becaufe  Things  foretold  may  fbme- 
times  come  to  pafs  by  chance,  or  it  may  be 
in  the  Power  of  Evil  Spirits  to  foretell  them 
when  they  are  in  Defign  and  Agitation,  and 
jufl  ready  for  Adtion ;  or  to  difcern  things 
done  at  diftant  places ,  and  to  make  probable 
Guefles,  which  may  prove  true,  from  the  va- 
rious Circumftances  of  Aflairs  which  they 
obferve  in  the  World :  we  may  therefore  be 
aflured,  from  the  confideration  of  the  Di- 
vine Attributes  of  Goodnefs  and  Truth,  that 
God  will  not  fuffer  falfe  Religions  to  be  im- 
pofed  upon  the  World,  under  his  own  Name, 
by  Diabolical  Prediftions,  without  affording 
Means  to  difcover  them  to  be  fuch.  When  a 
Frophet  fpeaketh  in  the  name  of  the  Lord,  if 
the  thing  foUqw  not,  nor  come  to  pafs,  that  is 
the  thing  which  the  Lord  hath  not  fpoken,  hut 
the  Prophet  hath  fpoken  it  prefumptuoflyy  thotc 
(halt  not  he  afraid  of  him,  Deut.  xviii.  zz. 
This  is  the  Mark  of  Diflijidion  between  • 
a  Falfe  and  a  True  Prophet,  That  what- 
ever the  latter  foretold  in  the  Name  of  the 
Lord,  lliould  come  to  pafs ;  but  whatever 
the  firft  foretold  in  his  Name,  Ihould  not 
come  to  pafs  :  which  implies,  that  God  will 
difappoint  fuch  Predictions,  and  not  fufFer 
ih^Alto  qo^e  to  pafs ;  otherwife  the  coming 


The  Keafotiabkmfs  and  Certainty 

to  pals  of  Tilings  foretold,  could  be  no  cer- 
tain Mark  of  a  true  Prophet,  becaufe  they 
inight  come  to  piafs  by  chance.  77?^  Prophet 
ivhich  prophefieth  of  peace^  when  the  word  of 
the  Prophet  fhall  come  to  pafs^  then  fhall  the 
Frophet  he  known  that  the  Lord  hath  truly  fent 
him,  Jer.  xxviii.  9.  But  if  the  Prophecy 
were  not  pretended  to  be  in  the  Name  of  the 
True  God,  but  we're  given  out  with  a  pro- 
fefs'd  Defign  to  entice  Men  to  the  Worlliip 
of  Falfe  Gods ;  then  God  might  fuffer  it  to  be 
fulfilled,  to  prove  his  People,  Deut.xm.  1,2,3." 
For  this  was  confiftent  with  God's  Truth  and 
Goodnefs,  efpecially  after  Warning  given, 
and  after  fo  clear  a  Revelation  both  by  Pro- 
phecies and  Miracles  :  if  any  Man,  in  this 
cafe,  would  be  fed  uced  by  any  Wonder,  or 
Prophecy,  to  follow  other  Gods,  it  mufl  be 
great  Perverienefs  in  him.  But  when  Pro- 
phecies are  delivered  by  many  Prophets,  in 
divers  Ages,  and  different  Places,  all  teach- 
ing the  fame  Dodrine,  and  tending  to  the 
fame  End  and  Defign  in  their  feveral  Revela- 
tions, and  that  End  is  the  difcouragement  of 
all  W^ickednefs,  and  the  maintenance  of  all 
Vertue  and  true  Religion,  thele  Prophecies 
have  all  that  can  berequifite  to  allure  us  that 
they  are  from  God ;  and  God,  by  fuflering' 
them  to  pafs  fo  long  in  the  World,  under  his 
own  Name,  and  with  all  the  Characters  of 
his  Authority  upon  them,  has  given  us  all 
polTible  Aflurance  that  they  arc  his ,  and  en- 
gaged 


of  the  Chriflian  Religion.  g  3 

gaged  us,  in  Honour  to  his  Divine  Attributes, 
to  believe  that  they  really  are  by  his  Au- 
thority. 

And  the  Certainty  of  Prophecies  being 
thus  grounded  upon  the  Divine  Attributes, 
befides  the  dired:  Evidence  which  they 
afford  to  whatever  is  delivered  by  them, 
they  add  an  undeniable  Confirmation  to  thofe 
Miracles  which  have  been  foretold,  and  are 
wrought  at  the  Time,  and  in  the  Manner, 
and  by  the  Perfons  foretold  by  the  Prophets,* 
and  the  Prophecies  likewife  receive  as  great 
a  Confirmation  from  fuch  Miracles.  For 
Frophecies  and  Miracles^  which  are  fingly  a 
fufiicient  Evidence  of  Divine  Revelation,  do 
mutually  fupport  and  confirm  each  other  ; 
and  hereby  we  have  all  the  Afliirance  that 
can  be  expeded  of  any  Divine  Revelation  : 
And  therefore,  as  Prophecy  is  in  it  felf  a  mofl 
fitting  and  proper  way  of  Rev^elation  ;  fo,  in 
conjunction  with  Miracles,  it  is  the  moll 
certain  way  that  can  be  defired. 

2.  The  futablenefs  and  efEcacy  o^ Miracles^ 
to  prove  a  Divine  Revelation.  It  is  an  ex- 
travagant thing  to  conceive,  that  God  Ihould 
exclude  himfelf  from  the  Works  of  his  own 
Creation  ,•  or,  that  he  fhould  eflablifli  them 
upon  fuch  inviolable  Laws,  as  not  to  alter 
them  upon  fome  occafions,  when  he  forefaw 
it  would  be  requifite  to  do  it  :  For  uniefs 
the  ccurfe  of  Nature  had  been  thus  alterable 
it  would  have  been  defedive  in  regard  to 

D  one 


2  J.  J  he  Reafonabknefs  and  Certainty 

one  great  End  for  which  it  was  defign'd  ; 
viz.  it  would  have  failed  of  being  ferviceable 
to  the  Defigns  of  Providence  upon  fuch  Oc- 
cafions.  The  fame  Infinite  Wifdom  which 
contrived  the  Laws  for  the  Order  and  Courfe 
bf  Nature,  contrived  them  fo,  as  to  make 
them  alterable,  when  it  would  be  necedary 
for  God,  by  fufpending  the  Powers,  or  inter- 
rupting the  Courfe  of  Nature,  to  manifeft  his 
extraordinary  Will  and  Power  ;  and  by  the 
fame  Decree  by  which  he  at  firfl  eflablifhed 
them,  he  fubjedled  them  to  fuch  Alterations 
as  his  Wifdom  forefaw  would  be  neceflary. 

We  can  as  little  doubt,  but  that  He  who 
made  the  World,  has  the  fble  Power  and  Au- 
thority over  it ;  and   that  nothing  can  be 
done  in  it,  but  by  his  Diredion  and  Influ- 
ence, or  at  lead  by  his  Permiflion  ,•  and  that 
the  Frame  and  Order  of  Nature  which  heat 
firfl  appointed,  can  at  no  time  be  altered, 
but  for  great  Ends  and  Purpofes.    He  is  not 
given  to  change,  as  Men  are,  and  can  never 
be  difappoinrcd  in  his  Eternal  Purpofes  and 
Defigns.     But  when  any  thing  comes  to  pafs 
above  the  Courfe  of  Nature,  and  contrary  to 
it,  in  confirmation  of  a  Revelation,  which, 
for  the  Importance  and  Excellency  of  the 
Subjed  of  it,  and  in  all  other  refpeds,  is 
moft  worthy  of  God,  we  may  be  fure  that 
this  is  his  doing ;  and  there  is  ftill  further 
Evidence  of  it,  if  this  Ptevelation  were  pro- 
phefied  of  brfore,  by  Prophets  who  fore- 
told 


of  the  Chrifiian  Keligion.  55 

told  that  it  Ihould  be  confirmed  by  Miracle. 
As,  when  Men  born  blind,  received  their 
Sight ;  when  others  were  cured  of  the  mod 
deiperate  Dileafes,  by  a  Touch,  or  at  a  Di- 
ftance;  when  the  Dead  were  raifed,  and  the 
Devils  cad-out ;  thefe  were  evident  Signs  of 
a  Divine  Power  and  Prefence,  which  gave 
Teftimony  to  the  Dod:rine  delivered  by 
thole  ty  whom  fuch  Miracles  were  wrought, 
and  the  Divine  Commiflion  and  Authority 
was  produced  for  what  they  did  and  taught. 
For  what  could  be  more  fatisfacftory  and 
convincing  to  Men,  or  more  worthy  of  God, 
than  to  force  the  Devils  themfelves  to  confefs 
and  proclaim  his  Coming  ?  to  caule  the  moft 
infenfible  things  in  nature  to  declare  his 
Power,  by  giving  way,  as  it  were,  and  dart- 
ing back  in  great  confufion  and  difbrder,  at 
his  more  immediate  and  peculiar  Prefence, 
to  inform  Men  that  the  God  of  Nature  was 
there  ?  This  gave  Tedimony  to  the  Things 
revealed,  and  challenged  the  Belief  of  all 
Men,  in  a  Language  more  powerful  than 
any  Humane  Voice,  whild  God  fhewed  forth 
his  Glory,  and  made  known  his  Will,  by 
exercifing  his  Sovereignty  over  Nature,  in 
making  the  whole  Creation  bow,  and  tremble, 
and  obey.  All  which  was  performed  accor- 
ding to  exprefs  Prophecies  concerning  Chrid, 
that  there  might  be  a  vifible  concurrence 
both  of  Prophecies  and  Miracles  in  Tedi- 
mony of  him.     And  this  Difpenlation  of  Mi- 

D  z  racles 


5  5  The  Keafonablemfs  and  Certainty 

racles  was  admirably  fitted  to  propagate  that 
Religion  .which  concerned  the  Poor,  as  well 
J  as  the  Rich,  the  Unlearned  as  well  as  the 
Learned.  Miracles  were  futable  to  the  Sim- 
plicity of  the  Gofpel,  and  to  the  univerfai 
Defign  of  it :  For  they  are  equally  adapted 
to  awaken  the  Attention-,  and  command  the 
Aflcnt  of  Men  of  all  Conditions  and  Capa- 
cities ;  they  are  obvious  to  the  moft  Igno- 
rant, and  may  fatisfie  the  Wifeft,  and  con- 
fute or  filence  the  Cavils  of  the  moll  Cap- 
tious and  Contentious. 

And  this  is  what  all  the  World  ever  ex- 
pected, That  God  fliould  Reveal  himfelf  to 
Men ,  by  working  fomewhat  above  the 
Courfe  of  Nature.  All  Mankind  have  be- 
lieved that  this  is  the  way  of  Intercourfe  be- 
tween Heaven  and  Earthy  and  therefore 
-  there  never  was  any  of  the  falfe  Religions, 
but  it  was  pretended  to  have  been  confirmed' 
by  fomething  miraculous.  We  may  appeal 
to  the  Senfe  of  all  Nations  for  the  Authority 
of  Miracles  to  attefl:  the  Truth  of  Religion  : 
for  whenever  any  thing  happened  extraordi- 
nary, they  alu'ays  imagined  fomething  Super- 
natural in  it ;  thfey  expected  that  Miracles 
ihould  be  wrought  for  the  Proof  of  any  thing 
that  had  but  the  Name  of  Religion  ;  and  no 
falfe  Religion  could  have  gained  Belie£*nd 
•  Credit  in  any  Age  or  Nation,  but  undopthe 
pretence  o(  them. 

The 


of  the  Chriftian  Religion,  37 

The  only  Difficulty  therefore  will  be,  to 
know  how  to  diftinguiili  True  Miracles  from 
Falfe ;  or  thole  which  have  been  wrought 
for  the  Confirmation  of  the  True  JRjeligioi^ 
from  fuch  as  have  been  done,  or  are  pre- 
tended to  have  been  done,  in  Behalf  of  Falfe 
Religions. 

But  here  it  mud  be  oblerved,  That  it  is 
not  neceilary,  in  this  Controverfie,  that  we 
Ihould  be  able  to  determine  what  the  Power 
of  Spirits  is,  or  how  far  it  extends,  and  what 
Works  can  proceed  only  from  the  immediate 
Power  of  God  :  It  is  fuiBcient  that  we  know, 
that  God  prefides  over  All ;  that  Good  Spi- 
rits ad;  in  conftant  Subjection  and  Obedience 
to  him  ;  that  Evil  Spirits  ad  for  evil  Ends ; 
that  Good  Spirits  will  not  impofe  upon  Men, 
and  that  he  will  not  fuffer  the  Evil  to  do  it, 
under  any  pretence  of  his  own  Authority, 
without  affording  Means  to  difcover  the  De- 
lufion.  And  the  Queftion  here  is  not  con- 
cerning any  ftrange  Work  whereof  God  is 
not  alledged  to  be  the  Author,  but  concern- 
ing fuch  as  are  UTOught  with  a  profeis'd  De- 
fign  to  eftabliih  Religion  in  his  Name.  Sup- 
pofe  then  that  there  have  been  many  Won- 
ders wrought  in  the  World,  which  exceed 
all  Humane  Power,  and  which  yet  we  know 
not  to  what  other  Power  to  afcribe :  this 
makes  no  Difficulty  in  the  prefent  cafe ;  be- 
caufe  here,  not  only  the  VVorks  themfelves, 
but  the  Defign  and  Tendency  of  them  is  to 

D  3  be 


g8  T^he  Keafdnablenefs  and  Certainty 

be  confidered.  For  Inflance,  Whether  the 
Miracles  reported  to  have  been  done  by 
^efpafian,  were  true  or  falfe,  by  a  Divine  or 
a  Diabolical  Power,  they  are  of  no  confe- 
quence  to  us ;  he  eftablilhed  no  new  Do- 
d:rine,  and  pretended  to  no  Divine  Autho- 
rity, but  doubted  the  poUibility  of  his  work- 
ing them  :  And  fuppofing  them  true,  and 
by  a  Divine  Power,  the  mod  that  can  be 
faid  of  them,  is,  that  as  God  mention  d  Cyrus 
by  Name  to  be  the  Deliverer  of  the  Jews, 
fo  he  might  by  Miracle  fignalize  this  Prince 
who  was  to  deflroy  them.  But  the  Miracles 
of  our  Saviour  and  his  Apoftles  were  wrought 
with  this  declared  Purpofe  and  Defign,  That 
they  were  to  give  Evidence  to  the  Religion 
which  they  were  fent  from  God  to  intro- 
duce, as  necefiary  to  the  Salvation  of  Man- 
kind. 

Having  premifed  this,  I  mud  refume  what 
was  before  obferved  concerning  the  Means 
by  which  falfe  Prophecies  might  be  detected. 
It  has  been  already  proved,from  the  Notion  of  a 
GodythdX  there  mufl:  be  fome  Divine  fievelation; 
and  it  has  been  fhewn,  Tiiat  Prophecies  and  Mi- 
racles are  the  moll:  fit  and  proper  way  of  Reve- 
lation, and  that  way  which  Men  have  ever  ex- 
pecSted  to  receive  Revelations  by.  If  then  there 
have  been  Falfe  Prophecies  and  Miracles,  they 
piuil  be  fuppofed  to  have  been  either  beforetw 
&fter  thofe  Prophecies  and  Miracles  by  whicli 
irhe  True  Religioa  was  delivered  ^  if  before, 

then 


of  the  Chrifli an  Religion,  59 

then  the  fame  Divine  Wifdom  and  Goodneis 
which  obliges  God  to  reveal  his  Will  to  Man- 
kind, muft  oblige  him  to  take  care  that  the 
Impoflures  of  thofe  Falle  Prophecies  and  Mi- 
racles by  fome  means  might  have  been  dif 
covered.  But  there  is  great  reafon  to  believe 
that  true  Revelations  ihould  be  firfl:  made 
to  Men,  before  God  would  fuf?er  them  to  be 
tempted  with  falfe  ones ;  and  if  the  falfe 
were  after  the  true  Revelations,  then  the 
true  Revelations  themfelves  are  that  by  which 
we  ought  to  judge  of  all  others. 

But  to  fpeak  more  particularly  oi  Miracles, 
which  are  the  prefent  Subjed:.  It  is  incon- 
fiftent  with  the  Infinite  Truth  and  Honour 
and  Goodnels  and  Mercy  of  God,  to  fuffer 
Man  to  be  deluded  by  falfe  Miracles,  wrought 
under  a  pretence  of  his  own  Authority,  with- 
out any  poffibility  of  difcovering  the  Im- 
poflure  :  And  therefore  if  we  (hould  fuppofe 
there  had  pafl  any  time  before  the  difco- 
very  of  his  Will  to  Mankind,  he  could  not 
fuffer  Men,  but  through  their  own  fault,  to 
be  im poled  upon  by  fuch  Miracles  ;  but  ci- 
ther by  the  falfe  and  wicked  Dod:rines  which 
tiiey  were  brought  to  promote  and  eftablilb, 
as  Idolatry,  Uncleannefs,  Murders,  &c.  or  by 
fome  other  token  of  Impoflure,  they  might 
have  been  undeceived ;  and  both  in  the  Old  and 
New  Teftament  God  has  given  us  warning  a- 
gainft  falfe  Miracles,  Deut.xiii.  i.  Miit.xx1v.t4. 
GalA,  8.  fo  that  we  may  be  afTured  that  we 

D  4  are 


4.0         71^^  Keafonahlenefs  and  Certainty 

are  to  give  no  credit  to  any  Miracle  that  c^lW 
be  wrought  to  confirm  any  other  Dodrine 
than  what  we  find  in  the  Scriptures  ;  and  if 
w^e  can  but  be  certify 'd  that  they  were  true 
Miracles  which  gave  Teftimony  and  Evidence 
to  them,  we  need  concern  our  felves  about 
'no  other. 

And  the  Miracles  by  which  the  Scriptures 
are  confirmed  and  authorized  muil  be  true  ; 
becaufe  there  is  no  precedent  Divine  Revela- 
tion which  they  contradid-,  nor  any  immoral 
or  falfeDodrine  which  they  deliver,  nor  any 
thing  elfe  contained  in  them  whereby  they 
can  be  proved  to  be  falfe  :  And  in  this  cafe, 
that  which  all  the  Wit  and  Underftanding  of 
Man  cannot  prove  to  be  falfe,  mud  be  true, 
or  elfe  God  would  fuffer  his  own  Name  and 
Authority  to  be  ufurped  and  abufed,  and 
Mankind  to  be  impofed  upon  in  a  thing  of 
infinite  confequence,  without  any  poiTibility 
of  difcovering  the  Impoflure,  which  it  is  con- 
trary to  the  Divine  Attributes  for  him  to 
permit ;  but  either  by  the  Works  them  felves,' 
or  by  the  End  and  Defign  of  them,  or  by 
fome  means  or  other,  the  Honour  and  Wil- 
^om  and  Mercy  ot  God  is  concerned  to  de- 
tect' all  fuch  Impoflures.  If  Miracles  be 
wrought  to  introduce  the  Worfhip  of  othet 
Gods,  befides  him,  whom  Reafon,  as  wellai 
Scripture,  aiiures  us  to  be  the  only  True 
God;  if, they  be  done  to  fed uce  Menito 
•mmoral  Do<:l;rines  and  Pradi:ices ;  if  they 

be 


^■h'  of  the  Chriflian  Keligion.  41 

be  performed  to  contradid:  the  Religion  al- 
ready confirmed  by  Miracles,  in  which  no- 
thing of  this  nature  could  poilibly  be  difco^- 
vered  ;  if  never  fo  aftonifliing  Miracles  be 
wrought  for  Inch  ill  Defigns  as  thefe,  they 
are  not  to  be  regarded,  but  reje.fted  with 
that  Conftancy  which  becomes  a  Man  who 
will  ad:  according  to  the  Principles  of  Na- 
tural Reafon  and  Religion.  But  wnen  Mi- 
racles were  performed ,  which,  both  for  the 
End  and  Defign  of  them,  as  well  as  for 
the  manner  and  circumftances  of  their  Per- 
formance, had  air  the  credibility  that  any 
Miracle  could  have,  if  it  were  really  wrought 
by  God's  immediate  Power  to  confirm  a  Re- 
velation ;  if  thefe.  Miracles  have  been  fore- 
told by  Prophecies,  (  as,  on  the  otlier  fide, 
the  Prophecies  were  fulfilled  by  the  Mi- 
racles,) if  they  were  done  publickly  before 
all  forts  of  Men,  and  that  often,  and  by 
many  Men  fucceflively,  for  divers  Ages  to- 
gether, and  all  agreed  in  the  fame  Dodrine 
and  Defign ;  if  neither  the  Miracles  them- 
lelves,  nor  the  Dodrines  which  are  attefted 
by  them,  can  be  difcovered  to  have  any  de- 
ceit or  defed  in  them,  but  be  mod  excellent 
and  divine,  and  moll  worthy  of  God  ,•  in 
fuch  a  cafe  we  have  all  the  Evidence  for 
thelXruth  of  the  Miracles,  and  of  the  Re- 
ligion which  they  were  wrought  to  eflablifli, 
that  we  can  have  for  the  Being  of  God  him- 
felf.    For  i£.  thefe  Miracles  and  this  Religion 

be 


^2  The  Keafotiablenefs  and  Certainty 

be  not  from  God,  we  mufl  fuppofe  either 
that  God  cannot,  or  that  he  will  not  fo  re- 
veal himfelf  by  Miracle  to  the  World,  as  to 
diflinguifh  his  own  Revelation  from  Impo^ 
llures  :  both  which  Suppofitions  are  contrary 
,  to  the  Divine  Attributes  ;  contrary  to  God's 
Omnipotence,  becaufe  he  can  do  all  things, 
and  therefore  can  exceed  the  Power  of  all 
Finite  Beings  ;  and  contrary  to  his  Honour 
and  Wifdom  and  Goodnefs ,  becaufe  thefe 
require  both  that  he  fhould  reveal  himfelf  to 
the  World,  and  that  he  fhould  do  it  by  Mi- 
racles, in  fuch  a  manner  as  to  make  it  evi- 
dent which  is  his  Revelation.  But  if  he  both 
can  and  will  put  fuch  a  DiftincStion  between 
Falfe  Miracles  and  True,  as  that  Men  fhall 
not,  except  it  be  by  their  own  fault,  be  fe- 
duced  by  falfe  Miracles ,  then  that  Religion 
which  is  confirmed  by  Miracles,  concerning 
which  nothing  can  be  dilcovered  to  be  either 
imp.ous  or  falfe,  mud  be  the  true  Religion. 
For  we  have  fcen,  that  there  mud  be  lome 
Revealed  Religion,  and  that  this  Religion 
muft  be  revealed  by  Miracle  ;  and  we  have 
the  Goodnefs  and  Truth  and  Juflice  of  God 
engaged,  that  we  Ihould  not  be  impofed  upon 
by  ialle  Miracles,  without  being  able  to 
difcern  the  Impoflure  :  And  therefore  that 
Religion  which  both  by  its  Miracles  and  Do- 
dlrine  and  Worfhip  appears  to  be  Divine, 
and  could  not  be  proved  to  be  falfe,  if  it  were 
fo,muft  certainly  be  true ;  becaufe  theGood- 

ncij 


of  the  ChrifliaH  Religion,  4.5 

nefs  and  Honour  of  God  is  concerned,  that 
Mankind,  in  a  Matter  of  this  confequence, 
ihould  not  be  deceived,  without  their  own 
fault  or  negled:,  by  Impofcures  vented  under 
his  own  Name  and  Authority.  Upon  which 
account,  the  Sin  againft  the  Holy  Ghofl,  in 
afcribing  the  Miracles  wrought  by  Chrift,  to 
Belzehub^  was  (o  heinous  above  all  other 
Crimes,  this  being  to  rejedt  the  utmolt 
Means  that  can  be  ufed  for  Man's  Salvation, 
and  in  effedt  to  deny  the  Attributes  and  very 
Being  of  God.  The  fumm  of  this  Argu- 
ment is,  That  though  Miracles  are  a  mofl 
fit  and  proper  Means  to  prove  the  Truth  of 
Religion  ;  yet  they  are  not  only  to  be  con- 
ficiered  alone,  but  in  conjunction  with  other 
Proofs  ;  and  that  they  mufl;  neceflarily  be 
true  Miracles,  or  Miracles  wrought  to 
eflablilli  the  true  Religion,  when  the  Religion 
upon  the  account  whereof  they  are  wrought 
cannot  be  difcovered  to  be  falie,  either  by 
any  defeft  in  the  Miracles,  or  by  any  other 
Means,  but  has  all  the  Marks  and  Chara(5ters 
of  Truth.  Becaufe  God  would  not  fufFerthe 
Evidence  of  Miracles,  and  all  other  Proofs, 
to  concurr  to  the'  confirmation  of  a  falfe  Re- 
ligion, beyond  all  poflibility  of  difcovering  it 
to  be  fo. 

3.  How  Divine  Revelations  may  be  fiip- 
pofed  to  be  preferved  in  the  World.  It  is 
reafonable  to  fuppofe  that  Divine  Revelations 
fliould  be  committed  to  Writing,  that  they 

might 


^4  T^f-^^  Keafonabhnefs  and  Certainty 

might  be  prcferved  for  the  benefit  of  Man- 
kind, and  delivered  down  to  Pofterity,  and 
that  a  more  than  ordinary  Providence  lliould 
be  concerned  in  their  prefervation.  For  what- 
ever has  been  faid  by  fome,  of  the  Advan- 
tage of  Oral  Tradition,  for  the  conveyance 
of  Dodrines,  beyond  that  of  Writing,  is  fo 
notorioufly  fanciful  and  ilraincd,  that  it  de- 
(erves  no  ferious  Anfwer.  For  till  Men  iliall 
think  it  fafeft  to  mal^e  Wills,  and  bequeath 
and  puichafe  Eftates  by  Word  of  Mouth,  ra- 
ther than  by  Inflruments  in  Writing,  it  is  in 
vain  to  deny  that  this  is  the  befl  and  fecurcft 
way  of  conveyance  that  can  be  taken :  fo  the 
common  Senfe  of  Mankind  declares,  and  fo 
the  Experience  of  the  World  finds  it  to  be  in 
things  which  Men  take  all  pollible  care  about ; 
and  it  is  too  manifeU,  and  much  to  be  la- 
mented, that  Men  are  more  foUicitous  about 
things  Temporal,  than  about  Eternal ;  which 
affords  too  evident  a  confutation  of  all  the 
pretences  of  the  Infallibility  of  Oral  Tradi- 
tion, upon  this  ground.  That  the  Subjed: 
Matter  of  it  are  things  upon  which  the  Eter- 
nal Happinefs  or  Mifery  of  Mankind  depends. 
Now  go,  write  it  before  them  in  a  tahk^  and 
note  it  in  a  look,  that  it  may  he  for  tlfe  time  to 
come,  for  ever  and  ever,  Ifa.  xxx.  8. 

4.  •  It  is  requifite  that  a  Divine  Revelation 
fhould  be  of  great  Antiquity :  Becaule,  upon 
the  fame  grounds  that  we  cannot  thinly  that 
God  w:ouId  not  at  all  Reveal  himfdf  to  Man- 
kind, 


of  the  Chriflian  Religion,  45 

kind,  we  cannot  fuppofe  that  he  would  fuf- 
fer  the  World  to  continue  long  under  a  ftate 
of  Corruption  and  Ignorance,  without  taking 
fome  care  to  remedy  it,  by  putting  Men  into 
a  capacity  of  knowing  and  pra&fing  the 
Duties  of  Vertue  and  Religion. 

>).  Another  Requifite  oi  ^  Divine  Reve- 
lation, is,  that  it  fhould  be  fully  promulged 
and  publilhed  to  the  World,  for  the  general 
Good  and  Benefit  of  Mankind,  that  it  may 
attain  the  Ends  for  which  a  Revelation  mult 
be  defigned. 


THE 


[47  3 


THE 

Realbnablenefs  and  Certainty 

OF    TH  E 

Chriftian  Religion. 

PART   11. 


FROM  vvhat  has  been  already  Dif- 
courfed,  it  appears,  that  tliefe  things 
are  requifite  in  a  Divine  Revelation : 
I.  Antiquity.  II.  Promulgation,  III.  A  fuiH- 
cient  Evidence,  by  Prophecies  and  Miracles^ 
in  Proof  of  its  Authority.  IV.  The  Do- 
(Strines  delivered  by  Divine  Revelation  muft 
be  Righteous  and  Holy,  confiltent  with  the 
Divine  Attributes,  and  futable  to  their  Con- 
dition to  whom  it  is  made,  and  every  way 
fuch  as  may  anfvver  the  Defign  of  a  Reve- 
lation. 

chap; 


48  The  Keafonahlemfs  and  Certainty 

CHAP.     L 

the  Antiquity  of  the  Scriptures, 

AS  it  is  evident  from  the  Divine  Attri- 
butes, that  God  would  not  fo  whol- 
ly negbit  Mankind,  as  to  take  no 
care  to  discover  and  reveal  his  Will  and  Com- 
mandments to  the  World-  To,  when  there 
was  lb  great  a  h^cefiity  of  Divine  Revelation, 
in  order  to  the  Happinefs  of  Mankind,  both 
in  this  World  and  the  next,  it  is  not  to  be 
believed  that  he  w  ould  deferr  it  (o  long,  be- 
fore he  made  known  his  Will,  as  till  the  date 
of  the  firfl  Antiquities  amongft  the  Heathen. 
It  cannot  be  denied,  that  fome  Books  of  the 
Scripture  .are  much  the  ancienteft  Books  of 
Religion  in  the  World  ;  for  it  were  in  vain 
to  pretend  that  the  Works  in  this  kind  (  or 
indeed  in  any  other )  of  any  Heathen  Author 
can  be  compared  with  ths,Pentateuch,  for  An- 
tiquity. And  the  Antiquity  of  thefe  Books 
is  one  confiderable  circumtlance ,  whereby 
we  may  be  convinced  that  they  are  of  Di- 
vine Revelation.  For  if  God  would  not  fuffer 
the  World  to  continue  long  in  a  ftate  of  Ig- 
norance and  Wickednefs  without  a  Revela- 
tion ,  we  may  conclude,  that^  he  would  not 
fuffer  the  "Memory  of  it  to  be  loft ;  and  there- 
fore a  Book  of  this  nature,  which  is  io  much 

the 


of  the  Chriflia?i  Keligion.  a^ 

f he  ancienteft  in  the  World,  being  conftantly 
received  as  a  Divine  Revelation,  carries  great 
Evidence  with  it  that  it  is  Au  then  tick.     For 
tlie  firll  Revelation,  as  hath  been  proved,  is 
to  be  the  Criteriftn  of  all  that  follow ;  and 
God  would  not  fuffer  the  ancienteft  Book  of 
Religion  in  the  World  to  pafs  all  along  under 
.    the  Notion  and  Title  of  a  Revelation,  with- 
out taufing  fome  Difcovery  to  be  made  of 
the  Impoflure,  if  there  were  any  in  it  ,•  much 
iefs  would  he  prelerve  it  by  a  particular  and 
fignal  Providence,   for  fo  many  .4ges.     It 
is  a  great  Argument  for  the  Truth  of  the 
Scriptures,   that  they  have  Hood  the  Tefl-, 
and  received   the  Approbation  of  fo  many 
Ages,  and  flill  retain  their  Authority,  though 
fb  many  ill  Men,  in  all  Ages,  have  made  it 
their  endeavour  to  difprove  them  :  but  it  is 
;■  Hill  a  further  Evidence  in  behalf  of  them, 
that   God  has  been  pleafed  to  fhew  fo  re- 
markable  a  Providence   in  their  prelerva- 
tion. 

The  Account  wehave  of  Divine  Revelation, 
■  in  the  Writings  of  Mofes,  is  from  the  Crea- 
tion of  the  World  ;  for  he  relates  the  Inter- 
courfe  which  from  the  Beginning  pad  be- 
tween God  and  Man,  and  this  might  be  de- 
livered down  either  by  Writing  or  by  Tra- 
ditiori,  v^'^Mofes's  time.  For  Metbufelah  living 
\\\\  Atiam,  and S hem  with  Methufelah^  Ifaac 
itii  Sbem ,  and  Amram  the  Father  of  yJ/o/fj 
-:\  ing  with  the  Patriarchs,  the  Sons  of  'j^.Koh^  ♦ 

E  the 


to  The  Reafonablenefi  and  Certainty 

tlie  Hiftory  of  the  Creation,  and  of  the  Ma- 
nifeftations  which  God  had  been  pleas'd  to 
make  of  himfelf  to  their  Fore-fathers,  could 
not  be  unknown  to  that  Age  :  fuch  a  Pofte- 
rity  could  not  but  be  zealous  to  preferve  the 
Memory  of  fo  great  Honours  and  Blelfings ; 
and  their  living  in  Gofhen,-  feparate  from  the 
j¥igyptianSy  did  much  contribute  to  the  pre- 
fer vation  of  their  Antiquities ;  for  there  they 
lived  in  expectation  of  a » Deliverance,  and 
of  feeing  the  Prophecies  fulfilled  that  were 
made  to   their  Fore-fathers  concerning  it. 
The  famous  Predid:ion  made  to  Ahraham^ 
Gen.  XV.  1 3 .  could  not  be  forgotten  in  fo  few 
Generations  :  for  the  coming  out  of  ^gypt, 
was,  as  it  was  there  foretold  it  ihould  be*  in 
the  Fourth  Generation,  reckoning  from  Ifaac^ 
the  firft  of  the  promifed  Seed,  to  Mofes^  ex- 
clufively,  Exod.v'i.  i6. 

Mofes  leems  to  referr  to  fome  things  that 
happened  near  the  Beginning  of  the  World, 
as  well  known  in  his  own  time,  as  Gen.  iv.  2X. 
where  he  fa3^s,  the  fijler  of  Tubal-Cain  was 
Naawah  :  For  no  probable  account  can  be 
given,  why  Naaniah  Ihould  be  mention'd, 
bat  bccaufe  her  Name  was  then  well  known 
among  the  Ifraelites,  for  fome  reafbn  which 
it  doth  not  concern  us  to  be  acquainted  witli, 
but  which  fcrved  to  confirm  to  them  the  reft 
of  the  Relation.  Some  have  delivered,  that 
Naamah,  by  her  Beauty,  enticed  the^S o»s 
of  Go  J,  or  the  Poftcrity  of  S^th,  to  fcomrnit 

Idolatry, 


of  the  Chrifltan  Religion.  ^ 

Idolatry,  Ge».  vi.  2.  And  fo  Gen.  xl.  19.  we 
read,  that  Haran  was  the  Father  of  Ifcah^ 
as  well  aS^  of  Mikah ;  and  Gen.  xxxvi.  24.  /^ix 
iy<?j  /^j^  Anah  that  found  the  Mules  (  or  the 
Hot-Baths ,  or  that  fell  upon  the  Emims,  or 
Giants,  mention'd  Deut.iu  10,  11.  however 
the  w^ord  be  underflood )  in  the  wiUernefs^ 
as  he  fed  the  ajfes  of  !Ztleon  his  father  :  Thefe, 
and  fuch  like  Particulars,  muft  have  been 
preferved,  and  comnionly  known  among  the 
Ifraelites,  and  were  therefore  inferted  to  ierve 
zsEjfochds^'Sind  notes  of  Remembrance,  for  the 
better  underflanding  the  reft  of  tlie  Hiftory. 
The  Story  and  manner  of  Life  of  Nimrod 
was»conveyed  in  a  Proverb ;  Wherefore  it  is 
faidy  Even  as  Nimrod  the  mighty  hunter  lefore 
the  Lordy  Gen.  x.  9.  And  the  Remembrance 
of  Ahrahams  offering  up  his  Son,  was  re- 
tained both  by  the  Name  of  the  Place,  and 
by  a  Proverbial  Saying  ;  And  Alraham  called 
fthe  name  of  that  place  Jehovah-jireh  :  as  it  is 
faid  to  this  day^  In  the  mount  of  the  Lord  it 
fhalllefeen^  Gen.  xxii.  14.  And  therein  no 
doubt  to  be  made,  but  that  there  were  other 
the  like  Remembrances  of  the  moft  re- 
markable Tranladions. 

Jofephus  has  proved,  that  Authors  of  all 
Nations  agree,that  ii>ancient  Times  Men  lived 
to  the  Age  of  about  a  Thouland  Years  ;  and 
fome  are  known  to  have  lived  to  a  very  great 
Age  in  latter  Times.  But  however,  it  had 
been  more  ferviceable  to  Mofess  purpofe,  if 

E  2  he 


^'2  The  Keafotiahlenefs  and  Certainty 

he,  had  had  any  other  defign  but  Truth,  that 
Men  fliould  not  have  been  fo  long  Uved.  For 
\\\\tn  he  had  fo  much  fcope  for  his  Invention 
(  if  it  Jiad  been  an  Invention  of  his  own  )  he 
Vvould.  never  have  fix'd  the  Creation  of  the 
World  at  the  diflance  of  fo  few  Generations 
from  the  time  in  ^^'hich  he  wrote,  but  would, 
rather  have  made  the  Generations  of  Men 
more,  and  their  Lives  iliorter,  that  fo  he 
might  the  better  have  concealed  his  Fidtions 
in  obfcure  and  uncertain  Relations,  which 
muft  be  fuppofed  to  be  dehvercd  through  fo 
many  hands  down  to  that  Age.  The  diftance 
of  Time  from  the  Flood  to  Aiofes  was  more 
than  it  is  from  the  Conquefl  to  the  preient 
Age,  but  half  of  this  time  Noah  himfelf  U'as 
living  ;  and  therefore  allowing  for  the  greater 
length  of  Mens  Lives  in  thole  Ages  than  in 
ours,  the  time  wdien  Mofes  wrote  cannot  be 
computed  at  fb  great  a  diftance  from  the 
Flood,  as  we.  are  at  from  the  Reformation. 
But  is  it  poflible  to  make  any  Man  of  tolerable 
Senfc,  amongft  us,  believe  that  Henry  Y[\\. 
u  as  the  firfl  King  of  England  ^^  that  he  lived 
above  Seven  hundred  Years  ago  ?  that  there 
was  a  Deluge  fince  his  time 'which  Iwept 
all  the  Inhabitacrs  away  of  this  Ifland,  ancf 
of  the  whole  World  befides,  but  fome  feven  or 
eight  Perfons,  and  that  all  whom  \veno\Y  i^ 
were  born  of  them  ?  And  yet  this,  as  ridi- 
culous as  it  fec.ms,  is  not  moie  abiiird  than 
Mcfess  Account  of  the  Cication  a^d  tlie 

Flood 


of  the  Chriflian  KeUgiou,  53 

!  lood  muil  have  been  to  thofe  of  his  own 
rime,  if  it  were  falfe. 

For  it  is  Very  reafonable  to  think,  as  Je-" 
fephus  informs  us,  that  Writing  was  in  ufe 
before  the  Flood  :  And  it  is  not  improbable, 
as  fome  have  conjectured,  that  the  Hiflory 
of  the  Creation,  and  tiie  reft  of  the  Book 
of  Genefis^  was,  for  the  fjbilance  of  it,  de- 
hvered  down  to  Mofesstimz  in  Verfe,  which 
was  the  moft.  eafie.  to  be  remembred,  and 
the  moft  ancient  of  all  forts  of  Writing,  and 
was  at  firft  chiefly  ufed  for  Matters  of  Hiitory, 
and  conhfted  of  plain  Narration,  without 
much  of  Art  or  Ornament.  We  read  of  in- 
ftrumental  IViufick,  Gen.  iv.  2.1.  before  the 
Flood  ;  and  Vocal  Mufick  being  fo  much 
more  natural  thiin  Inftrumental,  it  is  likely 
that  Poetry  was  of  as  great  Antiquity,  both 
in  their  Hymns  and  Praifes  of  God,  and  as 
a  help  to  thgjr  Memories,  which  are  the  two 
Ends  to  which  Mofes  applies  his  ovv'n  Songs, 
or  Poems,  Exod,  xv.  Deut.  xxxii.  if  it  be 
thought  that  there  was  no  Writing  before 
the  Flood,  becaufe  there  is  no  Account  of  the 
Invention  of  it,  tho'  the  Inventors  of  other  infe- 
ferior  Arts  be  mention'd  j  this  rather  proves 
the  contrar}',  and  that  it  was  coa^val  with  Man- 
kind, or  was  the  Invention  o^Adam,  It  is  not 
probable,  that  in  fo  long  a  Life,  he  ihould 
find  out  nothing  for  the  ufe  ofhimlelfand 
his  P.ofterity,  though  no  Invention  be  attri- 
buted to  him  ;  and  Writing  is  fo  neceflary, 

E  i  that 


» 


5^  The  Keafenablenefs  and  Certainty 

that  the  World  could  very  ill  fubfift  without 
it  for  above  Fifteen  hunnred  Years.  The 
Gnecians,  and  other  Nations,  have  recorded 
the  iirfl  Inventors,  as  they  fuppofed,  of  Let- 
ters, as  thofe  who  bed  delerved  a  Memorial 
in  Hiftory  ;  and  fince  there  is  no  other  men- 
tion amongft  the  ancientefl  Jewijh  Writers, 
but  that  they  were  before  the  Flood,  fome  of 
them  alfo  afcribing  them  to  Adam,  this  im- 
plies that  they  were  of  the.greatell  Anti- 
quity,- and  the  Time  of  their  Invention  is  no 
more  known  than  that  of  Ploughing  and 
Sowing,  and  other  necellary  Arts,  which 
were  from  the  Beginning  of  the  World. 

But  though  it  iliould  be  fuppofed,  that  be- 
fore the  Flood,  they  had  not  the  fame  Con- 
veniencies  for  preferving  the  Remembrance 
of  things  pall,  that  we  have  had  fmce ,  yet 
things  of  this  nature  could  never  be  impofed 
upon  the  generality  of  Men  ;  and  if  they  had 
lefs  Means  of  con¥eying  things  pad  to  Po- 
fterity,  they  had  fewer  things  to  convey  ; 
and  all  their  Hiflories  being  concerning  the 
.  Anceftors  of  their  own  Families,  they  were 
eafily  remembred  ;  and  however  fhort  and 
imperfed,  they  could  not  be  fo  defedive, 
as  that  Men  Ihould  generally  be  fo  grofsly 
ignorant  as  to  fwallow  fuch  Impoitures  : 
They  had  One  Day  in  Seven  purpofely.  fet 
apart  for  the  Praife  and  Worfhip  of  God,  and 
the  Commemoration  of  his  Mercies  vouch- 
fafed  to  Mankind  5  and  they,  who  had  Pro- 
-»  verbial 


of  the  Chrijlian  Religion,  ^  5 

verbial  Remembrances  of  Nimrod,  the  third 
from  Noah,  could  not  be  ignorant  oi  Noah 
himfelf,  and  of  the  Flood  in  his  time. 

In  ^o  few  Generations  of  Men  as  had  paft, 
by  reafon  of  the  long  Lives  of  the  Patriarchs., 
it  was  impoffibie  for  Mofes  to  impole  uoon 
thofe  of  his  own  Age  in  things  fb  memorable  as 
the  Creation  of  the  World,  and  the  Flood,  and 
the  Deflru(9:ion  of  Sodom  and  Gomorrah,  &c. 
But  when,  io  long  after  the  Flood,  the  Sons 
of  Noah  were  dilperled  into  fo  far  dillant 
places  of  the  Earth,  and  their  Manners  and 
Cuftorns  were  different,  and  their  Lives 
fhorter,  it  became  neceflary  that  a  true  and 
lafling  Account  of  thofe  things  fliould  fland 
recorded  in  a  Book  of  infallible  Credit  and 
Authority,  for  the  benefit  of  future  Ages, 
left,  in  procefs  of  time,  the  Remembrance  of 
them  fhould  become  obfcure  and  confufed , 
and  fabulous  Stories  fhould  be  impofed  upon 
the  World  for  Truth,  in  Matters  of  fo  great 
importance.  For  it  has  bgen  obferved  by 
divers  learned  Men,  that  tlie  moft  ancient 
Hiftories,  as  well   as   the  Philofophy  and 

rheolc^y  of  the  Heathens,    contain  many 
igs  concerning  the  Creation  of  the  World, 

le  firft  Propagation  of  Mankind,  the  Flood, 
and  other  particulars ;  which  have  {o  plain 
an  agreenaent  with  what  we  read  in  the  Book 
of  Genefis,  that  they  are  fuppofed  to  be  taken 
out  of  it :  but  they  are  obfcured  and  dif- 
guifed  under  other  Names  and  Charaders, 

E  4  to 


0         Ithe  Keafonabknefs  and  Certainty 

to  conceal  from  whence  they  were.originally 
taken,  and  to  gain  them  the  better  accep- 
tance amongfl  thofe  for  whofe  ufe  the  Books 
containing  tiiem  were  defigned  by  their  Au- 
thors. And  when  the  R.emembrance  of  God's 
Dealings  with  pafl  Ages  began  to  fail ,  and 
the  ways  of  Humane  Conveyance  were  fo 
uncertain,  it  was  requifite  that  fome  infalhble 
Account  ihould  be  given  of  Gods  Difpenfa- 
tions,  and  his  Communications  of  himfelf  in 
tlie  firft  Ages,  which  might  be  tranfmitted 
down  to  Poflerity,  unto  the  End  of  the 
World. 


CHAP.     IF. 

The  Fronmlgatton  of  the  Scriptures. 

THe  End  ^and  •Defign  of  a  Rei'dation 
from  Heaven,  mufl  be  for  the  Good 
of  Mankind,  afid  therefore  it  was  neceilary 
that  it  fliould  be  known  and  promulged  in 
the  World  ;  and  that  Revelation  which  has 
been  known  to  mod  Nations,  and  fartheft 
divulged,  carries  another  Evidence  of  its  Di- 
vine Authority.  For  finqe  it  is  neceflary  there 
fliould  be  fome  Divine  Revelation,  it  is  like 
wife  n^ceffary  tliat  it  fliould  be  fufficient  to 
|;he  Ends  for  which  it  w^s  defigned  5  and  it 

wa5 


of  the  Chriflian  Religion.  t^j 

was  revealed,  not  to  be  concealed,  or  con- 
fined to  a  few  Derfons,  but  to  'redtifie  the 
Miflakes,  and  regulate  the  Manners  oiTvlen ; 
and  therefore  that  which  has  been  moft 
kno\\^n,  and  fartjiefl:  propagated,  we  have 
reafon  to  think  to  be  a  true  Revelation.  If 
every  thing  elfe  concurr  to  prove  it  true,  the 
very  Promulgation  of  it  is  a  confiderable 
Evidence  in  proof  of  its  Divine  Authority  : 
Becaiife  it  is  not  to  be  luppofed  that  God 
would  either  fuffer  his  own  Revelation  to  be 
fo  ftifled  and  liipprefs'd,  as  to  become  of  little 
or  no  ule  and  benefit  to  the  World ,  or  that 
he  would  permit  falle  Revelations  to  be  more 
Icnown  and  divulged ;  either  of  which  would 
very  ill  con  fill  with  the  Intention  of  Reveal- 
ing his  Will  to  Mankind. 

It  has  been  already  proved,  That  it  is  not 
to  be  expeded  that  God  fliould  Reveal  him- 
felf  to  every  Man  in  particular  ;  and  it  could 
not  be  requifite  that  he  Ihould  aflord  a  con- 
flant  and  Handing  Revelation  in  all  Nations 
of  the  World.  For  if  Mankind  be  fufEciently 
provided  for  in  the  Necellaries  of  Salvation, 
this  is  all  which  in  Reafon  can  be  exped:ed 
from  a  Juft  and  Good  God  to  finful  and  per- 
verfe  Man.  If  Men  be  put  in  the  Ready  Way 
of  Salvation,  and  have  fuflicient  Means  al- 
lowed them  to  attain  it ;  all  beyond  this  is 
the  mfcer  arbitrary  efTed:  of  Infinite  Good- 
nefs,  and  depends  wholly  upon  the  good 
Pleafure  of  God,  being  more  than  we  could 

promife 


58  The  KeafonabUnefs  and  Certainty 

promife  our  felves  from  his  Juftice ,  or,  by 
Reafon,  forefee  from  his  Mercy  it  felf  And 
his  Wifdom  fo  orders  and  difpofes  the  EfFeds 
and  Emanations  of  his  Mercy,  as  to  render 
them  confident  with  his  Juftice  and  Hcfnour, 
as  He  is  Governor  of  the  World. 

And  if,  in  the  firft  Ages,  Revelations  were 
frequent,  and  generally  known  amongft  all 
Mankind,  till  by  their  own  fault  and  neglect 
they  were  with-holden  from  them  ;  k  was 
the  great  Mercy  of  God,  afterwards,  to  coa- 
tinue  to  thofe  Nations,  who  had  defpifed  and 
rejected  him,  an  opportunity  of  knowing  his 
Will  revealed  to  others  :  And  this  God  was 
pleafed  to  do,  by  appointing  a  chofen  Seed, 
and  feleding  to  himfelf  a  peculiar  People  to 
bear  his  Name  before  the  Nations  ;  and,  by 
the  various  Difpenfations  of  his  Providence, 
he  fo  difpofed  of  that  People,  that  all  Na- 
tions might  be  inftruded  in  the  things  re- 
vealed and  delivered  to  them. 

Firfl  then,  I  ihall  lliew.  That  in  the  firfl: 
Ages  of  the  World,  the  Revealed  Will  of 
God  was  known  to  all  Mankind. 

Secondly,  That  in  fucceeding  Ages  tlierew 
has  ftill  been  fu/ficient  Means  and  frequent 
Opportunities  for  all  Nations  to  come  to  the 
Knowledge  of  it. 

I.  In  the  firfl  Ages  of  the  World,  the  Re- 
vealed Will  of  God  was  known  to  all  Man- 
kind.   And  here  we  muft  have  recourfe  to 

the 


of  the  Chrtftian  Religion,  €p 

the  Hiflory  of  the  Bible  ;  fince  it  is  acknow- 
ledged by  all  learned  Men  to  be  (o  much  the 
anciente{i:Book,whi  :h  can  give  us  an  Account 
of  Religion,  in  the  World.  .For  unlefswe  will 
rejed:  all  Hiflory,  and  believe  nothing  re- 
lated of  Ancient  Times,  we  mult  take  our 
Accounts  from  fuch  Books  as  treat  of  them  : 
And  till,  by  the  Method  propoled,  I  Have 
proved  the  Bible  to  be  of  Divine  Authority, 
I  fhall  alledge  it  only  as  an  Hiftorical  Rela- 
tion of  Things  paft  ;  in  which  refpe{2:,  it 
would  be  unrealbnable  to  d^y  it  that  credit 
which  is  allowed  to  other  Books  of  that  na- 
ture. And  this  is  all  that  is  now  defired,  in 
order  to  the  clearing  of  what  I  am  at  pre- 
fent  upon  ;  which  is  to  iliew.  That  nothing 
requifite  to  a  true  Revelation  is  wanting  to 
the  Scriptures  ;  and  therefore,  that  they 
have  been  fufficiently  promulged  and  made 
known  to  the  World. 

In  the  Beginning  of  the  Wbrld,  God  was 
pleafed  to  create  but  one  Man,  and  one  Wo- 
man, and  to  people  the  Earth  from  them ; 
which  mufl  exceedingly  tend  both  to  the  pre- 
fervation  of  Order  and  Obedience  amongfl 
Men,  and  to  the  retaining  of  the  Knowledge 
of  God,  and  of  his  Ways  and  Dealings  with 
the'firft  Parents  of  Mankind.  But  if  Multi- 
tudes had  been  created,  and  the  Earth  had 
been  peopled  at  once ,  the  natural  effed  of 
this  had  been  Ambition  and  Strife,  Confufion 
and  Ignorance :  For  as  the  Inhabitants  of  the 

World 


6o  The  Keafomblenefs  and  Certainty 

World  multiplied,  fo  did  all  Sin  and  Wicked- 
nels  encreafe  ;  thougli  all  defcended  from  the 
fame  Parents,  and  thefe  Parents  lived  to  fee 
many  Generations  of  their  Off^fpring,  and 
to  inflrud:  and  admonifh  them  ;  which,  if 
any  thing  could  have  done  it,  muft  have 
kept  up  a  fenfe  of  God  and  Religion  amon^ll 
Men.  Adam  himfelf  performed  the  Omce 
of  a  Father,  a  Pried,  and  a  King,  to  his 
Children  ;  and  the  Office  and  Authority  of 
thefe  three  defcended  upon  the  Heads  of  Fa- 
milies, in  the  feveral  Generations  and  Suc- 
celTions  of  Kingdoms  amongft  his  Poflerity  : 
For  that  the  fame  Perfon  was  both  King 
and  Priell  in  the  earlier  Ages  of  the  World, 
we  learn  from  the  bed  Antiquities  of  other 
Nations ;  and  it  was  fo  likewife  amongll  the 
Jem,  till  God  had  appointed  an  Order  and 
Succeilion  of  the  Priefthood  in  one  Tribe  : 
and  therefore  Efau  is  itiled  a  profane  Terfon^ 
pim^t^^^  felling  his  Birth-right ;  becaufe  thePrieft- 
fis  Nae,    hood  went  along  with  it,  Heh.  xii.  i6. 

dw.tc  fit.        ... . 

cerdoth  fungeretur  Aaron  fuifft  Pontifices  Q  Hebrd  tradmt. }    Hicronym. 

<^xrtion.  feu  Tradic.  Hebraic,  in  Genef. 

; '  ■-;  -.v"  ■  ■  .  ^ 

By  all  the  Accounts  we  have  of  the  World 
before  the  Flood,  w;e  are  allured,  that  God 
was  pleafed,  at  firfl,  to  aflbrd  frequent  C6m- 
munications  of  himfelf  to  Mankind  ;  and 
even  to  Che  Wicked,  ^s  to  Cai^y  wliofe  'Pu- 
nifliment  it  afterwards  was  to  be  hid  from  the 
face  of  the  Lord,  and  driven  out  iivmhupre- 

feme, 


of  the  Chrijilan  Religion,  6i 

fence ^  Gen.iv.  14,1 6.  And  when  the  Wicked- 
nefs  of  Men  had  provoked  God  to  drown 
tlie  World,  he  revealed  this  to  Noah,  and 
refpited  the  execution  of  this  Judgment  an 
Hundred  Years  ;,  and  Noah^  in  the  mean 
time,  both  by  his  Preaching,  and  by  pre- 
paring an  Ark,  warned  them  of  it,  and  ex~ 
Jiorted  them  to  Repentance':  by  preparing  of 
an  ark  to  the  faving  of  his  houfe,  he  condemned 
the  world,  Heb.  xi.  7.  and  he  was  a  preacher 
of  right eoufnefs  to  'the  old .  worlds  ^  Pet.  ii.  5. 
He  made  it  his  bufmefs,  for  above  an  Hun- 
dred Years  together,  to  forewarn  the  wicked 
World  of  their  approaching  Ruine ;  which 
he  did  by  all  the  Ways  and  TMeans  that  a 
Wife  and  Great  Man  could  contrive,  proper 
for  that  End. 

Noah  lived,  after  the  Flood,  Three  hundred 
and  fifty  Years,  G^».  ix.  z8.  and  it  was  be- 
tween One  and  Two  hundred  Years  before 
the  Divifion  of  Tongues,  and  the  Difperfion 
of  the  Sons  of  Noah.  And  when  all  the  Inha- 
bitants of  the  Earth  were  of  one  Language, 
and  lived" not  far  afunder,  Noah  himfelf  living 
amongfl:  them ;  the  Judgment  of  God  upon 
the  wicked  World,  in  overwhelming  them 
with  the  Flood  ;  his  Mercies  to  Noah  and  his 
Family,  in  their  prefervation,  when  all  the 
reft  of  the  World  perillied ;  and  the  Com- 
mandments which  God  gave  to  Noah  at  his 
coming  out  of  the  Ark,  with  his  Promifes 
and  Threatnings  refpe^liTely  to  the  per- 
formance 


62  The  Keafonablenefs  and  Certainty 

formance  or  tranfgreflTion  of  them,  mufl  be 
well  known  :  and  the  fin  in  building  the 
Tower  of  Balel,  for  which  the  Univerfal 
Language  was  confounded,  and  the  Race  of 
Mankind  difperfed,  could  proceed  from  no- 
thing but  the  heighth  of  Preemption  and 
Perverfenefs.  After  the  Confufion  of  Lan- 
guages, and  the  i)ifperfion  of  Mankind,  they 
could  not  on  the  fudden  remove  to  very  di- 
llant  and  remote  Places,  by  reafon  of  the 
unpaflable  Woods  and  Defarts  and  Marfhes, 
which,  after  fo  vafl  an  Inundation,  mufl  be 
every  where  to  be  met  with,  to  obftrudb 
their  paflage,  in  thofe  hot  and  fruitful  Coun- 
treys,  when  they  had  lain  uninhabited  for  io 
many  Years.  This  we  may  the  better  un- 
derfland,  from  the  'flow  progrefs  which  was 
made  in  the  Difcoveries  of  the  Weft-Indtes, 
For  the  Spaniards^  in  thofe  places  where  they 
found  neither  Guide  nor  Path,  did  not  enter 
C/)  See  the  Countrey  ten  Miles  (/)  in  ten  Years. 
/eL*,*!.!!  And  in  thofe  Ages  they  could  not  but  be  ill 
c.8.§.3.  provided,  either  by  their  own  Skill,  or  by 
convenient  Tools  and  Inflruments,'  with  fit 
means  to  clear  the  Countrey  which  they 
were  to  pafe  ;  and  they  were  likewife  unpro- 
vided of  Veffels  to  tranfport  any  great  num- 
bers of  Men,  with  their  Families,  and  Herds 
of  Cattle,  which  were  for  many  Ages  their 
only  Riches,  and  abfolutely  hccefiary  for 
their  Suflenance  :  for  Navigation  had  never 
had  fo  flow  an  Improvement  in  the  World, 

if 


0f  the  Chriflian  Religion.  6^ 

if  it  had  (o  foon  been  in  that  Perfedion  as 
to  enable  them  for  luch  Tranfportations. 

And  as  for  thefe  Reafons,  the  Difperfion 
of  MoaFs  Pofterity  over  the  Earth  mufl  be 
gradual,  and  many  Generations  muft  pals, 
before  the  remoter  Parts  of  it  could  be  inha- 
bited ;  fo  the  feveral  Plantations  mud  be  fup- 
pofed  to  hold  Correfpondence  with  thofe  to 
whom  they  were  neareft  allyed,  and  from 
whom  they  went  out ;  they  muft  be  fup- 
pofed  to  own  fbme  fort  of  Dependance  upon 
them,  and  pay  them  fuch  Acknowledgments 
as  Colonies  have  ever  done  to  their  Mother- 
Cities.    It  is  natural  to  fuppofe  that  they 
firft  Ipread  themfelves  into  the  neighbouring 
Countries  ;  and  (  as  Sir  Walter  Rauleigh  has 
obferved)  the  firft  Plantations  were  gene- 
rally by  the  Banks  of  Rivers,  whereby  they 
might  hold  Intelligence  one  with  another ; 
which  they  could  not  do  by  Land,  that  being 
overfpread  with  Woods,  and  altogether  unfit 
•  for  travelling.     i\nd  the  great  affinity  which 
is  obfervable  between  the  Eaftern  Languages, 
proves  that  there  was  a  continual  Correfpon- 
dence and  Commerce  maintained  between 
the  feveral  Nations,  after  the  Difperfion. 

All  which,  confidering  the  great  Age  that 
Men  lived  to  in  thofe  times,  muft,  without 
a  very  grofs  Negled  and  Contempt  of  God, 
preterve  a  true  Notion  of  Religion  in.  the  fe- 
veral Parts  of  the  World :  For  Noah  himfelf 
lived  Three  Hundred  and  Fifty  Years  after 

the 


^4  The  Keafotiablenefs  and  Certainty 

the  Jlood ;  his  Sons  were  not  foon  difpcrfed  5 
their  Difperfion  was  gradual,  and  they  held 
a  Correfpondence  after  their  Separation,  and 
lived  long  to  educate  and  ti:ain  up  their 
Children  in  that  Knowledge  of  God,  which 
they  had  received  and  been  inftruded  in 
themfelves ;  and .  befides,  they  had  little  elfe 
to  difcourfe  upon,  but  fuch  things  as  would 
neceflarily  lead  them  to  it :  The  Hiflory  of 
their  own  Nation  and  Family  is  that  which 
Men  are  naturally  moll  fond  of;  and  in  thefe 
Ages  the  Particulars  could  be  but  few,  and 
thofe  very  remarkable,  and  almoft  withia 
the  memory  of  fome  yet  living ;  and  every 
Occurrence  mud  bring  to  their  remembrance 
what  they  had  heard  and  had  been  taught 
concerning  God,  andliis  Dealings  with  them 
and  their  Forefathers. 

Moreover,  there  v\as  the  fpecial  Hand  of 
God,  and  a  particular  Over-rulfng Providence/ 
in  the  Difperfion  and  Divifton  of  Nations : 
For,  when  the  mofl  High  clruuled  to  the  nations  • 
their  inheritance^  when  he  feparated  the  fons 
of  Adam,  he  fet  the  hounds  of  the  people  ac- 
cording to  the  number  of  the  children  of  Ifrael, 
Deut.  xxxii.  8.     He  deternnned  the  hounds  of 
their  hahit^tion,  that  they  fhoidd feek  the  Lord, 
if  haply,  they  might  feel  after  him^  and  find 
him,  hh..  xvii.  26,  27.    This  was  flie  reafon 
of  the  Divifion  of  the  NatiotK,*  accorditftfo 
the  number  of  }Idren  of  ifrael.    ^imtQ 

was  a  particular  r(  jd  to  tlic  Number 

of 


of  the  Chriflian  Keligioh.  6ft 

of  the  Chofen  Seed,  that  they  might  bear  a  /it 
proportion  to  the  reft  of  Mankind,  and  might 
be  as  fo  much  Leaven  to  the  whole  Mafs,  as    , 
a  quickning  and  enhvening  Principle  to  ex- 

•  cite  and  maintain  due  ApprehenfiOns  of  God, 
and  his  Worihip  and  Service  in  the  World : 
And  this  is  the  Reafon  given,    why  Poly- 
gamy was  permitted  them  ;  That  they  who  • 
were  the  peculiar  People  of  God,  and  were 
to  teach  his  Commandments  to  the  reft  of 
the  World,  might  fufficiently  encreafe  and 
multiply.     For  though  it  appears   by  our 
Regifters  (g),  that  here  more  Males  are  born  CO  See 
than  Females,  to  a  confiderable  difproportion,  themTof 
and  that   therefore  Polygamy  amongft  usMmaiitji 
would  not  tend  to  the  multiplication  of  Man- 
Idnd,  but  rather  to  the   contrary  ;  yet  in 
Jucltea  it  might  be  otherwife  j .  or  the  Captive 
Women,  wiiom  they  were  permitted  to  marry,^ 
might  raife  the  number  of  Females  above  that 

^  of  the  Males ;  or  their  perpetual  Wars  leflen'd 
tlie  number  of  Males  to  a  degree  beneath  the 
Females.  However,  this  is  the  reafon  al- 
ledged  by  learned  Men,  why  Polygamy, 
which  was  not  permitted  from  the  Begin- 
ning, lliould  be  allowed  the  Israelites  t  for^ 
indeed,  it  was  of  great  confequence  that  they 
ilioidd  multiply  fo  as  to  have  a  due  propor- 
tion to  the  reft  of  the  World  •  and  for  the 
fame  reafon,  the  furviving  Brother  was  to 
raife  up  Seed  to  the  deceafed.  Barren nefs 
was  a  Reproach  ,    and  to  die  Childlefs,  a 

F  Curies  « 


66  7he  Keafonabkmfs  and  Certainty 

Cu/fe  ;  and  a  numerous  Ofl^fpritig,  a  Blef- 
firig, To  often  promifed,  that  it  is  evident  that 
many  Difpenfations  of  the  Divine  Providence 
.  depended  upon  it. 

And  the  better  to  revive  and  keep  up.a 
Senfe  of  Religion  amongft  Men,  thofe  who 
were  mod  eiTfment  for  Piety  were  employed 
to  be  God's  Heralds  and  Eoibafladors  to 
the  reft  of  the  World,  as  the  whole  People 
of\Ifrael  are  appealed  to  as  his  Witneffes., 
Ifai.  xliii.  \x.  and  xliv.  8.  The  '^ews  have  a 
Qi)  s.Hie-  Tradition,  (h)  That  Abraham  refufing  to  wor- 

ToTt  ^^P  ^^^^  ^^^^'  ^^^  ^^^  of  theC/W^^^»j-  was, 
s.  Auiujf.  throw  n  by  them  into  it,  and  was  delivered 
|«^;f .  7/1  Q^ii-  Qf  it  t)y  Miracle:   And  therefore  they 
qu.25.*^'  underftand  it,  not  th^t  he  went  forth  from 
Ur  of  the  ChaUees^  as  it  fignifies  a  Place, 
but  from  the  Fire  of  the  Chal dees  ^  Ur  in 
the  Hebrew  Tongue  fignifying  Fire.     But 
'  we  have  410  need  of  recourse  to  £uch  Tradi- 
tions :   df  his  is  certain,  Abraham  \vas  fent,  ^ 
by  God's  Command,  out  of  Chaldaa  into 
CanaO^^;  and.tliQjre  he- had  no  fix'd  or  fettled 
Habitation,  hMl  journeyed.,  Zpi^g  ^^  fii^^  towards 
the  iouih.,  Gen.xii.  9.  till  a  Famine  happening 
in  that  Countrey,  th^  Providence  of  Godib 
diipoied  •  of  Things, '  that  He  and  Lot  went 
iflj»^5>//.    And  when  he  was  t\\QT%  Jbe 
^Sl^by'a  very  remarkable  Accident  tc^kpn 
great  notice  of  by   Pharaoh  himlelf.  -^For 
rX' J A7«7^  admiring  the  Bcaui^'  o'tS^raby  Ahra? 
hams  Wife,  takes   her  into  his  Houfc  •  :or 
0  which, 


of  the  Chrijiian  Religion.  6f 

which,  great  Plagues  were  in  Aided  on  him 
and  his  Houfhold  j  and  Pharaoh  perceiving 
the  reafon  of  it,  fends  him  away,  with  his 
Wife,  and  all  that  he  had.  By  this  it  be-  * 
came  notorious  to  Pharaoh  and  his  Prin'ces, 
that  Abraham  was  under  God's  pecuUar  Care 
and  Providence,  and  that  therefore  it  con- 
cerned them  to  regard  what  he  profelled  con- 
cerning Religion,  and  the  Worihip  of  God, 
Ahimelech  likewife.  King  of  Gerar,  fent  and 
took  *S^r<i^.'  Upon  which  God  appeared 
to  him  in  a  Dream,  and  declared  to  him 
that  Ahraham  was  a  Prophet,  and  that  he 
ihould  pray  for  him  ;  and  this  Ahimelech  told 
to  aS  his  fervants^  Gen.  20.  7,  8.  and  he  calls 
upon  God,  by  his  Name  Jehovah,  ver.  4. 
which  fhews  that  he  had  Knowledge  of  the 
True  God. 

,-^.  After  Ahraham  and  Lot  were  returned  into 
Canaan  froqi  ^^pt,  upon  fome  difagreement 
.  between  their  Kferds-men,  they  parted  from 
each  other.  Lot  going  towards  Sodom,  and 
Ahraham  to  the  Plain  of  Mamre,  in  Hehron. 
And  it  came  to  pafs,  that  there  was  War  be^ 
tween  Nine  Kings  of  that  Countrey,  four 
being  Confederate  on"  the  one  fide,  and  five 
on  the  other.  But  the  King  of  Sodom  and 
his  Confederates  being  defeated  in  Battle , 
Lot,  Mrfed  dwelt  in  Sodom^  was,  with  all  his 
Goods,  carried  away  by  the  Enemy  :  Of 
"which  when  Abraham  was  informed,  he 
armed  his  Servants,  and  with  no  more  than 

F  z    ^  Three 


^8  the  Keafonahknefs  and  Certainty 

Three  hundred  and  eighteen  Men,  gained 
a  fignal  Vidlory,  retook  JL^?^,  and  brought 
him  back,  with  all  his  Family  and  Goods. 
And  at  his  return  he  is  met  by  the  King  of 
Sodom^  and  by  Mekh'tzedeck  King  of  Saleniy 
who  being  the  Priefl  of  the  moft  high  God,  in 
a  moll  folemn  manner  blefleth  Abraham,  who 
gives  him  the  Tenth  of  all  his  Spoil :  Which 
whole  Action  mufl  needs  render  Abraham 
mightily  reno\\'ned  in  all  that  Countrey.  So 
much  Mercy  did  God  extend  to  th^Canaanites, 
who,  after  they  had  filled  up  tlie  meafure  of 
their  Iniquitiefs,  \\'ere  to  be  rooted  out,  to 
make  way  for  the  If raelites.  to  pofiefs  their 
Land;  that  Abraham,  and  Lot,  and  Melchi- 
zedeck^  and  their 'Families,  were  appointed 
as  Monitors  and  Jnftrud"ors  to  them  in  the 
ways  ofRighteoufneftand  Piety  :  And  when 
all  tliis  was  ineffediial  to  their  Amendment, 
Sodom  and  Gomorrah  were  deflroyed  by  a 
mofl  miraculous  ^nd  vifible  Judgment,  with  . 
Fire  J^pm  Heaven,'  after  God  had  declared,  at 
Ahrakams  Inter^Cellibn,  thatiftlierehad  ba^n 
but  Ten  Riglit ecus  Perfons  in  thole  Cities,  he 
would  have  faved  the  reft  for  their  fakes.  Lot^ 
with  his  Family  only^'  efcaped'this  dreadfiil 
Judgment*  and  his  Wife  looking  back,  out  of 
fondncfs  for  the  Place  llie  had  left,  was  turned 
into  a  Pillar  of  Salt  ,•  which  were  foflrangeand 
fo  remarkable  Judgments,that  it  mult  be  a  pro 
digioiis  obflinacy  in  Sin,  not  to  be  reclaimed 
and  brought  to  an  acknowledgment  of  God's 
Power  and  Aitthority  by  tlienL  The 


of  the  Chriftian  Religion.  6^ 

The  Moahites  and  the  Ammonites  were 
defcended  from  Lot,  and  therefore  it  mufl 
£e  through  their  great  Sin  and  Negligence, 
if  they  did  not  retain  a  true  Notion  of  Re^ 
ligion  :  They  had  Polleffion  given  them  of 
the  Land  they  dwelt  in,  by  God  himfel^ 
by  whom  the  former  Inhabitants,  a  wicked' 
and  formidable  Race  of  Giants,  were  de- 
flroyed  before  tliem,  as  the  Canaan  it  ss  after- 
'  wards  were  before  tlie  Children  of  Ifrael, 
Peut.'n.  9,  19.  Our  Saviour  was  defcended 
from  Buth  the  Moahitefs.  And  the  Ammo^ 
nites  are  diflinguiihed   from   the  Heathen, 

£2^^.  XXV.  7.  ■  X), 

But  as  Abraham  has  the  peculiar  Charad:er 
givejnhim  of,  the  Friend  of  God ,  and  the  Fa- 
ther *  of  the  Faithfal  -  fo  his  Power  and  In- 
fluence was  very  great.     He  is  faid,  (i)  both  CO  /"/'"J 
by  ft^fti^y  and  Nkolaus  Damafcenus,  to  have  '^^'  ^'^' 
been  King  of  Damafcus ;  and  the  latter  fur-  Jaf.apud 
ther  adds,  thatjn  his  own  time  the  Name  oi Joseph.  An^ 
Abraham  was  famous  in  that  City,  and  that^^g^'*^' 
a  Village  was  nominated  from  him,  being 
ig^lled  Abraham's  Houfe  or  Palace.     He  was 
(^  mighty  Prince  amon^.  the  children  of  Heth, 
and  was  refpedted  as  luch  by  them,  Gen.  xxiii. 
6,  10.      The  Saracens,  and  other  Arabians, 
were  defcended  from  Abraham ;  and  Circum- 
d(\Qp,  v^hich  was  pradifed  by  fo  many  Na- 
tions,,liing  a  Seal  of  the  Covenant,  and  a 
llite  of  initiation,  mufl  be  fuppofed  to  have 
fqme  Notion  of  the  Covenant  it  felf  commu- 

F  3  nicated 


Maimomd. 


^o  The  Keafomhlenefs  and  Certainty 

nicated  together  with  it.  For  there  is  no  pro- 
babiHty  that  Circumcifion,  u(ed  as  a  Religious 
and  Myflerious  Rite,  could  have  any  other 
Original  among  Heathen  Nations,  than  from 
Ahraham  ;  and  the  only  Reafon  brought  to 
prove  that  it  had  another  beginning  amongft 
them,  is,  becaufe  it  was  ufed  upon  a  Natural 
Gaule,  and  varied  in  the  Time  of  Admini- 
ftration  :  but  the  Time  might  happen  to  be 
,  changed  by  fome  unknown  Accident ;  and 
it  was  always,  I  think,  ufed  upon  a  Religious 
account,  whatever  Natural  Caules  might  be 
likewife  afligned  ;  and  fuch  the  '}ews  them- 
(k)Fhih  felves  were  (k)  wont  to  aflign,  as  well  as  that 
of  their  Religion  ;  and  it  is  poflible,  that  in 
fome  places,  the  Religious  cauf&  of  its  Obfer- 
vation  might  be  forgot,  and  the  Natural  only 
ffetained.  >  '      ' 

Befides  the  other  Sons  o^ Ahraham,  which 
were  many,  Ifaac  znd  Ifh)fnael  mud  have  been 
very  inftrumental  in  propagating  the  true 
Religion  ;  and  we  can  fuppofe  none  educated 
^xvi^^x^  Ahraham^  or  belonging' to  him,  but 
they  Htull  have  been  well  qualified  for  thit 
purpofe,  and  mufl  more  or  lefs  retain  the 
Impreffions  they  liad  received  from  him: 
this  being  the  Charader  which  God  himfelf 
gives  of" Ahraham,  I  know  h'tm^  that  he  will 
command  his  children  and  his  houfhold  ^after 
hik^  and  they  fhall  keep  the  way  of  the  Lordy 
Gen.  xviii.  nj.  The  Jews  make  particular 
mention  of  the  care  whidi  hoxW ^raha?n 

and 


of  the  Chrijiian  Religion. 

and  Sarah  took  in  inflruding  Profelytes ; 
and  Maimonieks  [  de  Idolalatr,  J.  i.  ]  writes, 
that  Abraham  left  a  Book  behind  him  upon 
that  Subjedt.  IJhmael  was  the  Son  of  an 
^^pttan  Mother,  Gen.  xvi.  i.  and  his  Wife 
was  an  /Egyptian  : .  his  Sons  were  Twelve  ia 
number,  and  of  great  Power,  being  filled 
Princes^  and  their  Dominions  were  ot  a  large 
extent.  Gen.  xxv.  i6,  i8.  /jQ^c  was  to  marry 
none  of  the  Daughters  oiCofiaan,  but  one  of 
his  own  Kindred  ;  and  a  MelTenger  is  lent  into 
Mejopotamia,  to  bring  Rehekah  from  thenee, 
God  dired:ing  and  profpering  him  in  his 
Journey  :  Which  Alliance  and  Affinity  re- 
newed with  the  Qhaldaans^  could  not  fail  of 
a  good  efFed:,  for  the  prefervation  and  ad« 
vancement  of  Religion'  in  thofe  Countreys. 
But  a  Famine  being  again  in  the  Land,  Ifaac 
removes  to  Alimelech  King  o^tht  PhilifiineSy 
unto  6erar^2Lnd  by  him  the  Beauty  of  Kehkah 
was  admired,  as  Sarah's  had  been  by  Pharaoh 
m  ^gypti  ^nd  here  by  Ahimelech  .-  but  tho' 
he  had  (aid  fhe  was  his  Sifler  (as  Abraham  faid 
ifkewife  of  Sarah)  meaning  ia  that  latitude 
of  the  word  ufual  in  thofe  Countries,  whereby 
Women  were  call'd  the  Sifters  of  all  to  whom 
they  were  nearly  related  ;  yet  the  Providence 
of  God  fo  order'd  it,  that  no  Attempts  fliould 
b&feiadeto  her  Dishonour,  but  the  King  of  the 
Thilifliftes  had  a  great  regard  and  reverence  for 
IJaac  and  his  Wife :  the  Bleiling  of  God  was  vi- 
fible  in  all  his  Undertakings  j  he  became  much 
F  4  mightier 


The  Reafombleaefs  and  Certainty 

mightier  than  the  Phil/ftmes,  and  therefore 
they  envied  him  ;  which  occafion'd  his  re- 
move to  Beerfheha,  whither  Ahimelech^  with 
his  Friends  and  Attendance,  came  to  enter 
into  a  itrid:  League  and  Covenant  with  him, 
profefling  that  t\\Qjfaw  certainly  that  the  Lord 
(that  is  Jehovah,  the  True  God )  was  with 
him^  and  declaring  him  to  be  the  hlejfed  of 
the  Lord,  Gen.  xxvi.  ii,  14,  i6,  z6.  And 
for  the  fame  reafon,  the  Philiftznes  had  for- 
merly defired  to  make  a  Covenant  with 
Alrahfim,  faying,  God  is  with  thee  in  all  that 
thou  dofly  &c.  Gen.  xxi.  zz. 

Efau,  at  the  Age  of  Forty  Years,  marry'd 
tw6  Wives  of  the  Daughters  of  the  Hittites^ 
Gen.  xxvi.  34.  which,  tho  it  grieved  Jfaac 
and  Relekah,  who  would  have  had  him  marry ' 
with  their  own  Kindred,  yet  mufl  give  the 
Hittites  further  Opportunities  of  acquainting 
themfelves  with  the  Religion  and  Worlliip  of 
the  Hebrews ;  but  he  marries  befides  a  Daugh- 
ter of  Ijhmael,  Abrahams  Son,  Gen.  xxviii.  9. 
which  confirmed  and  flrengthned  ^  the  Alli- 
ance between  the  true  Believers.  Efan  was  tin 
Father  of  the  EdomiteSy  and  of  a  numerous 
OfFfpring  of  Dukes  or  Princes,  ;(7^».xxxvi.  9. 
And  according  to  the  Cuflom  and  Defign  of 
the  Book  qI^  GenefiSy^tlio.  Generations  delcended 
from  Efau  Iiad  not  been  fo  particularly iet 
down,  unlelsthey  had  retained  the  Knowledge 
and  Worlhip  of  the  True  God.  The  Edomi^es, 
as  well  as  the  I^oahtes  and  Ammonitesy  we?^ 

put 


of  the  Chriflian  Kelighn,  73 

put  into  pofleflion  of  their  Countrey  by  the 
fame  Divine  Power  by  which  the  Ifraelites 
became  poflefl  of  the  Land  oiCanaan^  and 
the  Children  of  Ifrael  were  not  to  meddle 
with  them,  Deut.  ii.  5. 

facoh  is  fent  t6  Padan-Aram,  to  take  to 
Wife  one  of  the  Daughters  of  Lahan,  and 
with  him  he  abode  tw^enty  Years,  Gen.wxi.T,  8. 
and  all  which  he  took  in  hand  profpered  lb, 
that  there  was  the  vifible  Power  and  Blelling 
of  God  in  it,  as  Lahan  confefled,  Gen.xxx.zy. 
Ifaac  was  not  to  leave  the  Land  of  Canaan, 
but  was  forbid  to  remove  into  Mgypt,  when 
there  was  a  Famine  in  the  Land,  Gen.  xxvi.  2. 
and  he  was  not  upon  any  account  to  return 
into  ChaUaa,  or  to  go  out  of  Qanaan.Genx^w. 
6,  8.  but  Jacoif  went  out  of  it,  when  there 
were  enough  of  Abraham  s  UouCe  befides  to 
keep  up  a  fenfe  of  the  true  Religion  among 
the  Canaankes, 

Afterwards  God  manifelled  himlelf  to  the 
/Egyptians  by  a  various  and  wonderful  Pro- 
vidence :  for  the  Children  of  Ifrael  dwelt  in 
^gypt  Four  hundred  and  fifty  Years,  till  at 
laft,  by  Signs  and  Wonders,  and  dreadful  Judg- 
ments ;  by  Judgments  ■  upon  their  Firft-horny 
and  upon  their  Gods,  Num.xxxiii.4.  they  were 
brought  out  from  thence ;  and  the  nations  heard 
thefan^pf  it,  and  a//  the  earth  was  filled  with 
the  gkfy^  of  the  Lordj  Num.xiv.  1 5>  x  i . 

Thua  Qhaldcea  and  /Egypt ^  the  mofl  famous 
and  flcuriihing  Countreys  19  thofe  Ages  of 

the 


74  ^^^  KeafouahUnefs  andCmainty 

the  World,  had  the  true  Religion  brought 
home  to  them  by  the  Patriarchs,  who  were 
fent  from  place  to  place  to  fojourn,  to  be  a 
Pattern  and  Example  to  the  reft  of  Mankind. 
And  Men  who  travell'd  fo  far,  and  converfed 
:,with  fo  many  Nations,  arid  were  fo  zealous 
'^Ibr  God's  Honour,  and  had  luch  frequent  Re- 
velations, and  the  immediate  Direction  of 
God  himfelf  in  mofl  of  the  Actions  of  their 
Lives,  and  who  were  fo  Great  and  Powerful, 
and  lb  Numerous,  muft  needs  mightily  pro- 
pagate Religion  where-ever  they  came,  and 
leave  the  Idolaters  without  excufe  ;  and  it 
cannot  be  doubted  but  that  they  had  great 
fuccefs  in  all  places  ;  for  even  out  of  ^gypt, 
where  they  endured  the  greateft  hardihip, 
and  were  in  fuch  contempt  and  hatred,  yet 
a  mixd  multitude  went  up  alfo  with  them,  be- 
fides  the  Native  Ifraelites,  Exod.  xii.  3  8. 

And  as  ChaU^a  and  ^gypt  were  famous 
for  Learning  and  Commerce,  and  proper 
Places,  by  their  fituation,  from  whence  the 
Notions  of  Religion  might  be  propagated 
both  towards  the  Eafl  and  the  Weft,  to  othi? 
Parts  of  the  World  ;  fo  I  muft  again  oblerve, 
that  God's  Mercy  was  particularly  manifefled 
towards  the  Canaanites  before  thjBtr  Deflru- 
d:ion :  'Fhfe  Example  of  Melchizedeck,  who 
reigned  among  them,  and  the  fojourningr^f 
Ahraham\  and  Lot,  and  IfaaCj  and  Jacob,  not 
to  mention  //hmael  and  Efauy  ^ith  their  nu- 
merous Families^  afforded  thiftrn  continual  la- 

vitations. 


of  the  Chriftian  Keligion.  75 

vitatlons,  and  Admonitions  for  their  Inftru- 
d:ion  and  Aittendnient ;  elpecialJy  the  Judg- 
ment uport  Sodom  and  Gomorrah^  and  the 
miraculous  Deliverance  of  Lot^  was  enough 
to  ftrike  an  Awe  and  Terrour  into  the  mod 
Obdurate.  But  when  they  would  not  make 
any  due  ufe  o£  thefe  Mercies,  when  thi^ 
perfifted  ftill  in  their  Impieties,  and  pro- 
ceeded in  them  till  they  had  filled  up  the 
meafure  of  their  Iniquities :  God  made  them 
an  Example  to  others,  after  they  would  take 
no  Warning  •  themfelves  ;  yet  ftill  executing 
his  judgments  upon  them  hy  little  and  little,  he 
gave  them  place  of  repentance  ^  not  heingigno- 
rant  that  they  were  a  naughty  generation^  and 
that  their  malice  was  hred  in  them ,  and 
that  their  cogitation  would  never  he  changed, 
Wifd.  xii.  10. 

How  much  the  true  Religion  prevailed  by 
thefe  Difpenfations  of  Providence,  among 
other  Nations  befides  the  Hebrews,  we  have 
an  illuftrious  Inftance  in  '^oh  and  his  Friends, 
who  were  Princes  in  their  feveral  Dominions ; 
they  had  knowledge  of  the  Fall  of  the  Angels, 
^ol  iv.  18.  and  of  the  Original  Corruption  of 
Man  ,which  is  exprefled  with  this  emphafis, 
thathe  cannot  be  clean  ftx  righteous^  who  is  horn 
of  a  woman  ;  becaufe  by  Eves  Tranfgreflion, 
Sin  came  into  the  World,  j^^'^xiv.  i.  xv.  14. 
and.  X5tv.  4.  Adam  is  mention'dj  chapx\x\.'^  3 . 
the  Refurredltion  is  defcribed,  chap.  xiv.  i  z. 
and  it  appears  that  Revelations  were  vouch- 

fafed 


7  5  The  Keafonahlenefs  and  Certainty 

lafed  to  thefe  Nations,  chap,  xxxiii.  i  $.  It 
appears,  that  the  Fundamentals  of  Religioa 
were  known  Dodrines  amongfl  them,  and 
are  therefore  mentioned  both  by  Job  himfelf, 
and  by  his  Friends,  in  as  plain  terms  as  may 
be,  and  as  fully  as  can  beexpedled  in  a  Book 
which  is  Poetical,  the  nature  whereof  re- 
quires that  known  things  iliould  be  alluded 
to,  but  not  fo  particularly  relfted  as  in  Hiftory. 
And  there  is  no  doubt  but  the  Propagation  of 
Religion,  in  other  Parts  of  the  World,  would 
be  as  evident,  if  the  Scriptures,  had  not  oc- 
cafionally  only,  and  in  the  courfe  of  other 
things,  but  of  fet  purpofe  treated  of  this  Mat- 
ter ;  as  we  nky  gather  from  .thefootfleps  to 
be  found  in  Heathen  Authors^,  of  what  the 
Scriptures  deliver  to  us,  and  from  the  feveral 
AUufions  and  Reprefentations  in  the  Rites  and 
Ceremonies  qf  their  Religions,  expre/Iing, 
though  obfcurely  and  confufedJy,  the  chief 
Points  of  the  Scripture-llory,  as  has  been 
lliewn  by  divers  learned  Men.      ,^ 

2.  In  fuccccding  Ages,  after,  the  giving 
the  Law,  when  the  Jews,  by  their, Laws  con^ 
cerning  Religion  and  Government,  may  feem 
to  have  been  wholly  leparated  froi^  the  rell 
of  the  World,  and  the  Divine  Revelations  con- 
fined to  one  Nation,  there  lliil  were  fufficient 
Means  and  frequent  Opportunities  for  ail 
Nations  to  come  to  the  Knowledge  of  the 
Tjfuth.  And  here.I  fhali  iliew^  (i.;That 
the  L^w  oi^MoJes  did  particulaily  provide  for 
"^  the 


of  the  Chriflian  Religion.  yj 

the  In{lru6lion  of  other  Nations  in  the  Re- 
vealed Religion,  and  that  the  Scriptures  give 
frequent  Commandment  and  Encouragement 
concerning  it.  (2.)  That  the  Providence 
of  God  did  fo  order  and  difpofe  of  the  Jews  in 
their  Afl^irs,  as  to  offer  other  Nations  fre- 
quent Opportunities  of  becoming  inll:rud:ed 
in  the  true  Rehgion,  and  that  multitudes  of 
Profelytes  were  made  of  all  Nations. 

I.  The  Law  of  Mofes  did  particularly  pro- 
vide for  the  InllrucStion  of  other  Nations  in 
the  Revealed  Religion,  and  the  Scriptures 
give  frequent  Commandment  and  Encourage- 
ment concerning  it.  The  Strangers  or  Pro- 
fdyteSy  amongft  thfe  Jews,  wereJ^of  two  forts : 
for  either  the}^  were  fuch  as  became  Circum- 
cifed,  and  obliged  themfelves  to  the  Oblerva- 
tion  of  the  w^hole  Law  of  Mofes,  who  were 
fly  led  profelytes  of  Right  eoufnefs,  or  of  the 
Covenant ;  or  they  were  fuch  as  beheved  m 
the  True  God,  and  profeffed  only  to  obferve 
the  Precepts  given  to  Isloah,  which  comprifed 
the  Subtlance  of  the  Ten  Commandments'; 
and  thefe  were  called  Profelytes  of  the  Gates\ 
becaufe  they  were  permitted  to  Jive  amongll: 
them,  within  their  Gates  ;  thefe  are  the  Stran- 
gers in  their 'Gatts,  mention  d  Deut.  xiv.  xr. 
who  might  eat  of  fuch  things  as  the  Ifraelites  ' 
theng^feives  were  forbidden  to  eat  of:  - 

If  iiby  would  be  Circumcifed, and  undertake 
the  Obfervation  of  the  whole  Law,  they  had 
full  liberty j^and  the  greateft  engouragement 

to 


78  The  Reafouablertefs  and  Certainty 

to  do  it.  At  theiirft  Inftitution  of  Circum- 
cifion,  not  only  Abraham  and  his  Seed,  but 
his  whole  Fanndty,  and  all  that  were  bought 
with  .moTiey  of  any  Stranger^  were  to  be  cir- 
cumcifed.  Gen.  xvii.  11,27.  and  atthelnftitu- 
tion  of  the  Pafibver,the  Stranger  is  command- 
ed to  obferve  it,as  well"  as  the  Natural  Ifraelite, 
Exodxii.  19.  God  made  no  diftincStion  in  the 
Inftitution  of  both  thefe  Sacraments  between 
the  y^iw  and  thoic  other  Nations  that  dwelt 
amongfl  them,  and  were  willing  to  conform 
tliemfelves  to  the  Obfervation  of  the  Law  ; 
but  firft  to  Abraham^  when  he  appointed 
Circumcifion,  and  then  to  Mofes^  when  the 
Pallbver  was  inflituted,  particular  Order  is 
given  concerning  Strangers  or  Profelytes^  who 
would  betake  themfelves  to  them,  one  lajvfhaU 
le  to  hirn  thflt  is  hotne^orn,  and  to  the  flranger 
that  fojowneth  arfio',ig  you^  Exod;  xii.49.  Deut. 
xxix.  n.  And  as  the  receiving  the  Seal  of 
Circumcifion  was  anadmiflion  into  Covenant 
with  God,  and  iraplyed  an  Obligation  to  ob- 
ferve the  whole  Law,  and  a  Right  to  the  Privia 
leges  of  it,  which  was  confirmed  and  renewed 
by  their  partaking  of  the  Paflbver  :  fo  it  is  to 
be  obferved,  not  only  that  God  did  in  general 
admitStrangers  and  Aliens  to  the  fame  Wor- 
'  ihip.  with  the  Jem,  but  that  throughoui  tfi^ 
whole  Law  fi-equent  mention  is  made  of  tliem, 
and  care  taken  for  their  Reception  an^faj|||| 
viour :  for  though  what  is  ;^t  onceTHm 
Scripture,  is  a  fujEcient  Proof  of  the  Wffdti3 

Pl(?^ure 


9f  the  Cbriftian  Religion.  jp 

Pleafure  of  God  in  any  matter  ;  yet  when  .a 
thing  is  o^n  mention'd,  and  every  where 
inculcated,  it  is  an  evidence  to  us,  that  God 
*wouId  have  the  more  notice  taken  of  it,  and 
has  laid  the  flridefl  Obligation  upon  all 
to  obferve  it.    But  we  find  exprefs  mentioQ 
made  of  the  Stranger  at  the  appointment  of  the 
Yearly  Feaft  of  Atonement,  Lev.  xvi.29.  The 
Stranger  was  obliged  to  bring  his  Sacrifice  to 
the  Door  of  the  Tabernacle  pf  the  Congrega- 
tion ;  and  in  the  Prohibitions  of  eating  Blood, 
he  is  particularly  forbidden  it,chap.  xvii.  8,  9, 
IX,  1 5.    All  the  Laws  relating  to  Marriage, 
and  concerning  unlawful  Lull,  are  equally  en- 
join'd  the  Strafiger  and  the /fraeiite^ch.xviu.z6. 
he  was  to  be  (loned,if  he  gave  any  of  his  Seed 
unto  Moloch,   chap^  XX.  z.  and  he  was  obliged 
to  all  thci  feme  Laws  concerning  Sacrifices, 
chap,  xxii.  1 8 .  and  was  to  be  floned  for  Blaf- 
phemy,  chapxm.  1 6'.    The  Sabbath  was  ap- 
pointed to  the  Stranger  within  their  Gates, 
Exod.w,\o.  &  xxiii.ii.  Lev.xxv.6.  Deut.v.i^^. 
The  Stranger  was  to  hear  the  Law  read  in  the 
Solemnity  of  the  Year  of  Releale,c^^/KXXxi.i  x. 
And  the  Covenant  isexprelsly  made  with  the 
Stranger,  chap.xxix.  i z.  Jofh.  viii.  33,35". 

And  as  the  Strangers  or  Frofelytes  were  thus 
joifi'd,^  the  very  Defign  and  Inftitution  of 
the  IMfi,  with  the  Native  Ifraelites  them- 
fclvesj-gs  to  all  the  Ads  and.  Privileges  of 
Religious  Worihip  ;  fo  God  had  a  particular 
regard  to  them  in  their  Civil  Statutes  and 

Ordi- 


8q  The  Reafonablefiefs  and  Certainty 

.  Ordinances,  to  free  them  from  Oppreilion, 
and  every  thing  that  might  give  Strangers 
any  difcouragement  from  living  amongft  the 
Ifraelites,  and  becoming  Partakers  ot  their* 
Rehgion  with  them :  77jou  /halt  neither,  vex  a 
ft  ranger,  nor  opprefs  him  ;  for  ye  were  flr  angers 
in  the  land  ofy¥.gypt,  Exod.  xxii.  2 1 .  Alfo  thou 
(halt  not  opprefs  a  flr anger  ;  for  ye  know  the 
heart  of  a  ftr  anger,  feeing  ye  were  flr  angers  in 
the  land  of  M(npt^  chap,  xxiii.  9.  It  feems, 
one  reafon  of  their  being  fb  long  detained  in 
^gypt^  was  to  teach  them  humanity  and 
compaflion  to  Strangers  :  Thou  fhalt  not  opprefs 
an  hired  fervant  that  is  poor  and  needy,  whether  . 
he  he  of  thyhrethren^  or  of  thy  ft  rangers  that  are 
in  thy  land  within  thy  gates,  Deut.  xxiv.  14. 
And  care  is  taken  of  the  Stranger,  that  he  be 
not  brought  into  want,  or  fuSered  to  perifh 
in  his  diflrels ;  for  the  Gleanings  of  the  Har- 
veft  and  of  the  Vintage  were  his  portion  : 
Thou  fhalt  leave  them  for  the  poor  and  the  ft  ran- 
ger :  lam  the  Lord^  Lev.  xix.  10.  &xxiii.  xz. 
All  manner  of  Kindnefs  and  Affection  is  Id 
jnofl  exprelsand  ample  terms  commanded  to- 
wards ail  Strangers  :  Andifaftrangerfojourn 
with  thee  in  your  land,  ye  ft:all  not  vex  him : 
But  the  flr  anger  that  dwelleth  with  you  fl:all  he 
tint 0  you  as  one  horn  amongft  you^  and  thou  ftmlt 
love  him  as  thy  felj ;  for  ye  were  flr  angers  in 
t^e  land  ofJE^pt ;  I  am  the  Lord  your  Gild, 
Ley.  xix.  33,34.  And  y^/<7/c^-repcatiflg<the 
peculiar  Favour^  which  Gda  had  bcftowed 

upon 


of  the  Chrifliaiz  Religmi,  8  j 

tjpon  the  Children  oflfrael,  put  them  in  mind, 
that  God  loveth  the  Jlranger^  in  giving  him 
food  ayid  rayment.  hove  ye  therefore  the  flrayi-- 
ger  ;  for  ye  were  ftr angers  in  the  land  of  JEgypt^ 
Deut.  X.  1 8,  19.  The  Widow,  the  Stranger 
and  the  Fatherlefs  are  ufually  mention  d  toge- 
ther in  Scripture,  as  being  jointly  the  care  or 
God's  mbre  pecuhar  Providence,  and  he  re- 
commends them  to  the  charity  of  his  People  ; 
and  to  opprefs  the  Stranger,  is  reckoned  the 
higheil  aggravation  of  vvickednefs  :  They  flay 
the  widow  and  the  fir  anger,  and  murther  the. 
fatherlefs:  yet  they  fay  ^  The  Lord Jhall  not  fee  ^ 
neither  fha/l  the  God  of  Jacoh  regard  it ^  Fl^xciv. 
6,  7.  The  people  of  the  land  have  ufed  op pref- 
fioii^  and  exercifed  rohhery,  and  have  vexed  the 
poor  and  needy  ;  yea,  they  have  cpprejfed  the 
ftranger  wrongfully,  Ezek.  xxii.  29.  And  to  the 
fame  purpole,  Ffal.  cxlvi.  9.  Jer.  vii.  6.  and 
xxii.  3.  Zech.  vii.  10.  Mai.  iii.  y. 

Though  their  Bond-men  and  Bond-women 
were  not  to  be  of  the  native  Ifraelites,  but  of 
the  Heathen  that  were  round  about  them, 
and  of  the  Strangers  that  dwelt  amongftthem, 
Z.fi;.xxv.44.  yet  an  Ifraelite  might  lell  him- 
felf  to  a  Stranger,  and  become  his  Servant  ; 
but  he  might  be  redeemed  again,  either  bv 
himfelf,  or  by  his  near  Kinfman  ;  and  was  to 
be  releafed  at  the  Year  ot  Jubilee,  ver.  47.  The 
Cities  of  Refuge  were  provided  for  the  Stran- 
ger and  the  Sojourner,  Nm}7.xKxv.i  5.  Jo/h.xx.9  ■ 
The  Judges  were  particularly  commanded  to 

G  execute 


8  2  Jhe  Keafonablenefs  and  Certainty 

execute  righteous  and  impartial  Judgment  to 
the  Stranger,  Deut.  i.  1 6.  A  caution  iS  givcn^ 
that  neither  the  Edomttes  nor  the  Egyptian:; 
were  to  be  abhorrcdhy  them,  but  their  Chil- 
dren were  to  be  received  into  the  Congrega- 
tion of  the  Lord,  in  the  Third  Generadon  ; 
that  is,  after  any  Edomite  or  Egyptian  iiad 
lived  amongll  them  as  a  Prcfelytc  of  the  Gates ^ 
their  Children  of  the  Third  Generation  might 
be  capable  of  Circumciilon,  and  be  admitted 
to  the  Obfervation  of  the  whole  LaWjc/^.xxiii./. 
And  tliough  the  Ammo>?ite  and  Moalite  were 
excluded,  even  to  the  Tenth  Generation,  from 
the  Congregation  of  the  Lord,  by  reafon  of 
their  inliumaiiity  to  the  Ifraelites,  at  their 
coming  out  oi  JEgypt^  ver.  3.  yet  neither 
\\  ere  they  of  the  preceding  Generations  de- 
barr  d  from  becoming  Projelytes  of  the  GateSy 
and  undertaking  the  Obfervation  of  the  Pre- 
cepts of  Isfoah. 

.  A  Promife  is  made,  that  the  Stranger  Ihall 
rejoice  in  the  good  things  of  the  Land, 
t"/A7/>.xxvi.  II.  and  the ;/// W//^f f  are  threatned, 
that  upon  their  Difobedience,  the  Stranger 
fnould  be  more  profperous  than  they,  ch.  xxviii. 
43,  44.  King  Solomon,  at  the  Dedication  of 
the  Temple,  makes  fuch  particular  mention 
of  the  Stranger,  in  his  Prayer,  as  lliew  s  both 
the  dcfign  of  building  it,  and  of  all  the  Jewifh 
AVorfnip  to  be  fuch  as  that  other  Nations 
might  lliarc  in  it,  and  v*  ithal,  he  foretells  wliat 
t\\Qi  event  fliould  be .-  /Uoreovcr,  concerttim  . 

jbwr^ei 


of  the  Chnflian  Keligion, 

fir  anger  that  is  not  of  thy  people  Ifraely  hut 
Cometh  out  of  a  far  count  rey^  for  thy  names  fake ; 
{for  they  fh  all  hear  of  thy  great  name  ^  and  of  thy 
firong  hand^  and  of  thy  fir  etched  out  arm)  when 
he  fhall  come  and  pray  towards  this  houfe  :  Hear 
thou  in  heaven  thy  dwelling-place,  and  do  accor- 
ding to  all  that  the  fir  anger  calleth  to  thee  for  : 
that  all  people  of  the  earth  may  know  thy  name, 
to  fear  thee,  as  do  thy  people  Ifrael,  and  that 
yhey  may  know  that  this  houje  which  I  have  huilt, 
is  called  by  thy  name,  I  King,  viii,  41,  41,  43, 
1  Chron.  vi.  3  3 .  This  was  the  Houfe  of  Prayer 
for  all  people,  ila.  Ivi.  7.  Mar.  xi.  1 7.  And  the 
Prophets,  in  their  Prophecies  concerning  the 
return  of  the  Jews  out  of  their  Captivity  iil 
Bahylon,  and  in  their  Predid:ions  of  the 
Meffias,  did  not  omit  to  infert  pecuHar  Expref- 
fions  of  God's  Love  and  Favour  to  Strangers 
and  Proielytes,  to  ihew  that  tiie  Promifes  did 
extend  to  them,  as  well  as  to  the  Native  Jdi-'i' 
themfelves.  If  a.  Ivh  3.  'Ezek.  xlvii.  22,  23. 

From  all  which,  it  is  evident,  that  Stran- 
gers v»ere  equally  capable  of  the  Privileges 
and  Advantages  in  the  Jewifh  Worfhip,as  the 
Jews  themfelves  were;  and  that  they  were 
debarr'd  of  very  little  in  their  Civil  Rights  : 
and  all  Encouragement  imaginable  was  gi\'en 
to  Strangers  to  come  and  dwell  amongft  the 
Jews :  The  Law  joins  them  together  with  the 
Natural  Ifraelite,  both  in  the  Curies  it  de- 
nounces, and  io  the  Blellings  it  promifes  ,•  it 
feverely  threatens  all  that  IhouM  opprefs  or 

Gr  2  defraud 


84  "The  Reafofiahlefiefs  and  Certainly 

defraud  them ;  it  commands  the  fame  charifi^ 
tov/ards  tliem^  as  towards  the  Fatherlefs  and 
IVit/oWj  the  greatefl  Objedts  of  Humane  Com- 
padion,  and  of  the  merciful  Care  and  Provi- 
dence of  God  :  And  the  Prophets,  with  the 
utmofc  feverity,  rebuke  the  Jews  for  any  op- 
preliion  or  abufeof  them.  The  Profelytes  were 
not  excluded  from  tlieir  Sacrifices,  their  Pray- 
ers and  Sacraments ;  and  if  they  refufed  to 
take  upon  them  tiie  Obfervation  of  the  whole 
Law,  yet  they  had  free  leave  and  great  en- 
couragement to  live  amongft  them,  believing 
only  in  the  True  God,  and  obeying  thole 
Precepts  which  were  given  to  all  the  Race  of 
Mankind  after  the  Flood  :  They  mightiliare 
in  all  the  Rites  of  their  Religious  W.orfliip, 
and  were  invited  to  do  it ;  but  if  they  would 
not  {ubmit  to  this,  yet  they  were  not  there- 
fore rejeded,  but  might  partake  of  their  Civil 
Privikges,  and  live  under  the  protection  of 
their  Government .:  And  it  is  obfervablcjthat 
where  the  fame  Laws  are  repeated  in  (everal 
places  of  Scripture,  the  Stranger  is  no  where 
omitted  ,♦  but  what  relates  to  him,  is  con- 
flantly  repeated  with  the  reft,  as  a  neceflary 
and  ellential  part  of  the  Law.  So  that  nevei:>, 
any  Government  had  fo  particular  regard  for 
Strangers,  or  was  lb  peculiarly  contrived  for 
their  encouragement  to  live  under  it.  Other 
Governments,  as  thofe  oi^  Sj>artj  and  C/^//-^, 
have  been  fo  jealous  of  Fof'eigners,  that,  by 
tlieir  Original  Conllitution,  they  have  forbid 

any 


ofth^  Chriflian  Religion.  85 

iiiiy  Dealings  with  them,  and  would  not  fufe 
them  to  abide  in  their  Cities.     And  the  Ro- 
mans  (/)  had  fome  Laws  to  tlie  fame  efled  ;  CO  7^^- 
which  Tully,  indeed,  fays  was  an  inhumane  ^^'  '^' 
thing.     The  Freedom  and  Privilege  of  a  Ci- 

^  tiz'en  of  Rome  was  purchafed  at  a  great  Price, 
^^?.  xxii.  28.    and  in  their  Leagues  {m)  withC'^^^^J^- 
divers  Nations,  the  Rematis  inferted  this  ex- 
prefs  Condition,  That  none  of  them  fliould  be 
made  Free  of  the  City.    The  Athenians  («)  had  Q'?r^^^,'"''J 

?►.  a  Tax  call'd  MiloiKiov,  to  be  paid  Yearly  by  all  jyiogjlmu 
Foreigners,  both  Men  and  Women  •  and  they  '» -^^lo- 
were  lo  fevere  in  exacting  it,  that  thofe  who  '""'''• 
were  unable  to  pay  it,  were  fold.     But  the 
Jewijh  Government,  on  the  contrary,  was  fo 
adapted  and  contrived  for  the  reception  of 
foreign  Nations,  that  if  they  would  but  com- 
ply with  their  Laws,  they  made  little  or  no 
diftindion  between  the  Natives- and  Stran- 
gers ;  and  the  owning  the  TrueGod,  and  pro- 
felfing  to  obey  and  lerve  him,  entitled  them 
not  only  to  all  the  Rights  of  Humanity  and. 
Kindnefs,  but  to  a  more  peculiar  Care  and 
Providence  of  God  himfelf. 

If  the  Jews  did  not  always  Ihew  lb  much 
Humanity  to  Strangers  as  their  Law  required, 
this  is  to  be  afcribed  wholly  to  their  own 
fault ;  and  it  is  not  the  only  Law  which  they 
were  too  prone  to  difobey  :  yet  in  the  cor- 
rupted (late  of  the  Jewijh  Church,  the  Gentiles 
had  a  Court  to  worlliip  in  at  the  Temple  : 
And  the  Jews  always  taught  ^  That  it  was 

G  3  their 


86  The  Reafotjoblenefs  and. Certainty 

their  Duty  to  reliev^e  the  Heathen  with  their 

CO  ^o<^or  Alms  (o)  ;  and  that  it  was  lawful  to  con  verfe 

0? J§!x.  ^^^^  ^^^  Gentiles,  if  they  did  not  eat  with 

28.  and    them,  nor  go  into  their  Houfes.     But  what 

^aimuf  ^^^^  ^his  abundant  provifion  of  the  Law,  for 

Exercitat.  the  Convcrfion  of  other  Nations,  had,  falls 

on  Mat.    under  the  next  Head.     It  is  more  proper  to 

^ '  ^*       confider,  in  this  place,  an  Objed:ion  which 

comes  in  our  way  ;  That  the  IfraeUtes  were 

to  make  no  Marriages  nor  Covenants  with 

the  Seven  Nations  of  the  Land  of  Canaan, 

nor  to  fhew  them  any  Mercy,  but  utterly  to 

deflroy  them,or  drive  them  out,£;v(?<s^.xxiii.3 1. 

Deut,  vii.  2. 

To  which  I  Anfwer,  That  this  was  a  pe- 
culiar and  excepted  Cafe,  and  therefore  fup- 
pofes  that  they  were  not  thus  to  deal  with 
any  others,  except  the  Nations  there  exprefsly 
named,  but  they  might  enter  into  Marriages 
and  Covenants  with  all  other  Nations  :  And 
befides  what  has  been  already  obferved.ofthe 
great  Mercy  which  God  vouchfafed  to  thefe 
Nations,  in  fending  the  Patriarchs  to  fojoiirn 
amongft:  them  ;  and  that  wonderful  Judg- 
ment upon  Sodom  and  Gomorrah^  to  bring 
them  to  Repentance,  and  prevent  that  De- 
ilrudion  which  was  at  lall  brought  upon 
them  :  after  fo  long  and  great  Provocations, 
thefe  Nations  were  not  unavoidably  to  be  ex- 
tirpated ,*  but  the  IfraeUtes  were,  in  the  fir/t 
place,  to  profer  Peace  to  them ;  and  if  they 
jrefufed  to  accept  of  Peace,  then  they  were  to 

proceed 


of  the  Chriftiaji  Religion.  87 

proceed  againil  them  in  the  utmoft  extre- 
mity ,•  which  appears  from  Deut.  xx.  10,  &c.  * 
For  after  a  general  Command  to  offer  Terms 
oF  Peace  to  the  Cities  which  they  fliould  go 
to  fight  againil  ;  and  if  they  refufed  it,  to 
fwite  every  mah  thereof  with  the  edge  of  the 
fivordy  ver.  13.  it  is  added,  ver.  15".  Thus  fh alt 
thou  do  to  all  the  cities  that  are  very  far  from 
thee,  which  are  not  of  the  cities  of  theje  na- 
tions. But  of  the  cities  of  thefe  people^  which 
the  Lord  thy  God  doth  give  thee  for  an  inheri- 
tance y  thou  fhaltfave  alive  nothing  that  hreath- 
eth  •  lut  thou  fhalt  utterly  defiroy  them,  &'c. 
where  it  is  evident,-  that  what  concerns  their 
making  Propofals  of  Peace,  was  to  be  under- 
flood  in  general  of  all  Nations  with  whom 
they  fliould  at  any  time  have  War.  But  then 
in  their  dealings  with  them  upon  a  Victory, 
after  their  refufal  of  the  Peace  offered,  they 
were  to  diflinguifh  between  the  Canaanites  and 
other  Nations  :  for  the  Canaanites  were  to  be 
utterly  defiroyed^  if  they  fliould  rejed:  Terms 
of  Peace;  but  all,  except  the  ^/<;7/f  y,  were  to 
be  fpared  of  other  Nations,  though  they  were 
overcome,  after  they  had  refilled  to  make 
Peace  with  them:  And  the  Terms  of  Peace  to 
be  propofed,  were,  That  they  fliould  become 
Tributaries,  and  Profelytes,  fo  far  as  to  own 
and  worfliip  the  True  God,  and  then  the  reafon 
for  their  extirpation  ceafed ;  which  was,  That 
thefe  Idolatrous  Nations  might  not  teach  the 
Children  of  Ifrael  to  do  after  all  their  ahomi- 

G  4  nations^ 


S8  The  Keafomhienefs  and  Certainty 

nations  which  they  had  done  unto  their  gods^ 
.    Deut.  XX.  i8. 

When  the  Men  of  Ifrael  tell  the  Giheonites, 
Ter adventure  ye  dwell  among  us ,  and  how  Jhall 
we  make  a  league  with  you  ?  Jolh.ix.  7.  this  is  to 
be  underftood  of  a  League  with  them  upon 
equal  Terms,  not  of  a  Peace,  whereby  they 
might  become  Tributaries,  Deut.  tx.  11.  and 
therefore  the  Giheonites  immediately  anfvver'd 
and  faid  to  Jojhua,  We  are  thyfervantSy  Jofli. 
ix.  8.    that  is,  Do  with  us  as  you  pleafe,  at 
lead  grant  us  our  Lives,  though  not  upon  any 
other  Terms  of  a  League,  yet  on  Conditions 
of  Servitude  :  and  we  find  the  Peace  and  the 
League  diflinguillied,  "Jofh.  ix.  15'.     But  this 
fraudulent  way  of  getting  into  a  League  with 
the  Ifraelites^  if  it  had  not  been  for  tlieOath, 
which  fecured  their  Lives  to  them,had  forfeited 
that  Right  which  otherwile  they  might  have 
had  to  their  Lives,  by  a  Peace  fairly  obtained ; 
and  they  loft  all  other  Advantages  of  the 
League,  but  only  the  fecuring  tlieir  Lives. 
But  that  the  Gr;^^^;?//(?j-,if  theyhad  fubinitted 
and  owned  the  God  of  Ijrael,  were  not  to  Iiavc 
been  dedroyed,  but  to  have  been  received  to 
mercy,  is  evident  from  Jojh.  xi.  19, 20.  there 
was  not  a  city  that  made  peace  with  the  children 
of  Ifrael,  fave  the  Hivites  the  inhabitants  ofGi- 
leon  ;  all  other  they  took  in  battel :  For  it  was 
of  the  Lord  to  harden  their  hearts,  that  they 
pjould  comeagainjl  Ifrael  in  battel^th  at  he  might 
dcfiroy  them  utterly,  and  that  they  mi^ht  have  no 

favour^ 


of  the  Chrijlian  Religion,  8p 

favour^  hut  that  he  might  dejlroy  them^  as  the 
Lord  commanded  Mofes.  Which  neceilarily  lup- 
pofes,  that  if  God,  in  his  juft  Judgment  upon 
them,  tor  their  heinous  Provocations,  had  not 
hardened  their  hearts,  but  they  had  llibmit- 
ted  themielves",  and  fought  Peace  of  the  Chil- 
dren of  Ifrael^  they  ought  to  have  had  favour 
ilieun  them.   It  doth  therefore  fufficiently  ap- 
pear, that  the  Qanaanites  themlelves,  after  all 
their  Provocations  againfl  both  the  Mercy 
and  Juflice  of  God,  were  not  excluded  from 
all  the  Benefits  of  Strangers  and  Profelytes  a- 
mongfl  the  y^wy  ;  and  that  all  other  Nations 
were  encouraged  and  invited  to  become  Par- 
takers of  the  Privileges  of  the  Law  of  Mofes^ 
and  acquaint  themfelves  with  the  Service  and 
Woriliip  of  the  True  God,  is  notorious,  and 
as  evident  as  any  thing  in  the  Law  and  the 
Prophets.     But  after  the  Canaanites  had  fiU'd 
up  the  meafure  of  their  Iniquities,  God  mani- 
fefled  his  Almighty  Power  and  Juftice  upon 
them ;  and  he  was  pleafed  to  do  it  by  the 
Sword  of  the  Children  of  Ifrael,  rather  than 
by  Feftilence,  or  any  other  Judgment,  both 
to  raife  the  greater  abhorrence  ot  Idplatry  in 
his  own  People,  and  in  the  neighbouring  Na- 
tions ;  and  becaufe  thofe  rude  and  warlike 
Nations  could  obfervethe  Power  of  God  no 
where  fo  much  as  in  the  fuccefs  of  War,  they 
chiefly  implored  their  own  Gods  for  fuccefs 
in  their  Wars  ;  and  when  they  were  over- 
come by  any  People,  they  concluded  that  the 

Gcds 


po  The  Reafomhlefiefs  and  Certainty 

Gods  of  that  Nation  were  too  hard  for  their 
own  Gods,  I  King.  xx.  23.  z  King,  viii.  34, 
whereas,  if  they  had  been  deftroyed  by  Famine 
or  Peftilence,  they  would  have  afcribed  thefe 
Judgments  no  more  to  the  God oi  Ifra€l,th.2in 
to  any  of  the  Heathen  Gods.  '  But  God  got 
-  him  honour  upon  thele  Nations,  as  he  did  upon 
Pharaoh  and  upon  all  his  hofl^  when  Jethro  faid, 
Now  I  know  that  the  Lord  is  greater  than  all 
gods  ;  for  in  the  thing  wherein  they  dealt  proud- 
ly, he  was  above  them,  Exod.  xviii.  11.  from 
whence  he  is  fo  often  fly  led  th&  Lord  of Hofls, 
in  the  Old  Teftament. 

2.  The  Providence  of  God  did  fo  order 
and  difpole  of  the  Jews,  in  all  their  Affairs,  as 
to  afford  other  Nations  frequent  opportunities  | 
of  becoming  intruded  in  the  true  Religion, 
and  multitudes  of  Frofelytes  were  made  out 
of  all  Nations.  Mofes  dwelt  in  Midian^  and 
there  marry 'd  an  JEthiopian  Woman,  Esod. 
\\.  1 5".  Num.xn.  i.  his  Wife's  Father,  Jethra 
the  Prieft  of  Midian,  and  is  Family,  became 
converted.  And  the  Deliverance  of  tlie  Chil- 
dren of  Ifrael  out  of  ^^gypt,  magnify'd  the 
Power  of  God  in  all  Countries  where  the  Re- 
port of  a  thing  fo  wonderhil  and  notorious 
came.  The  miraculous  Victories  which  the 
Jfraelites  gained  over  the  Canaanites,  where- 
ever  they  came,  llruck  a  mighty  Terror  into 
all  thole  Nations ;  as  we  fee  by  the  Fear  of 
Bdak,  Num.  xxii.  and  from  the  Speech  of 
the  Giheonites^  JoJh.\'%,  c^,  to.  who  were  glad 

•  to 


of  the  Chrijiian  Religion.  91, 

to  make  u(e  of  any  Pretence,  as  an  Expe- 
dient .  to  fave  themfelves.  Rahah,  with  her 
Family  and  Kindred,  and  the  Giheonites^  were 
early  Acceflions  to  the  IJraelites;  and  Rahah 
was  marry'd  to  a  Man  of  Ifrael  ,*  and  the 
Babylonian  Gemara  (/>)  reckons  up  Eight  Pro-  (P^^kkt- 
phets,  who  were  likewife  Priefls,  defcended  -'^nd  rJ-' 
from  hejr :  This  is  certain,  that  our  Saviour  mudExer^ 
himielf  was  pleafed  to  derive  his  Genealogy  ^^^^  J" 
from  her.  The  various  Succeiles  of  the  7/r^^- 
Utes  in  the  Land  of  Canaan^  their  Vidories 
and  their  Overthrows,  and  the  miraculous 
Power  of  God  vifibly  appearing  either  in 
their  Defeat  and  Punifliment,  or  in  their 
Conquefl  or  Deliverance,  mufl  needs  raife  a 
mighty  Fame  and  Admiration  of  the  God  of 
Ifrael  in  all  thofe  Countries  :  for  they  pro- 
claimed a  Religious  War  upon  thefe  Nations  ; 
they  deflroyed  their  Images  and  Groves  and 
Altars  where-ever  they  came ,-  and  the  People 
plainly  perceived  that  their  Gods  could  not 
help  them.  The  Taking  of  Jericho^  not  by 
Storm,  but  only  by  the  meer  Sound  and 
Alarm  of  War ,  the  Lengthning  of  the  Day, 
to  favour  their  Conquefts,  and  the  Deilru- 
dion  of  fo  many  Kings  by  Mofes  and  Jojhuiiy 
were  undeniable  Evidences  of  a  Divine  Power, 
and  mufl  awaken  Men  to  make  enquiry  into 
that  Religion  which  could  infpire  luch  Cou- 
rage, and  work  fuch  Wonders.-  And  thefe 
Nations  among  whom  the  Patriarchs  had 
fojourned,  and  fo  many  Wonders  and  Judg- 
ments 


^'^  The  Keafonahlenefs  and  Certainty 

ments  had  been  wrought,  were  difperfed  in  Co- 
lonies over  all  Parts  of  the  World,  (as  Bochart 
has  proved  at  large,  in  a  mofl  learned  and  ela- 
borate Work ; )  fome  of  them  (if  we  may  ht- 
I'lcve  Procopius)  eredinga  Pillar  in  ^^/c^,  as 
a  Monument  of  Jojhuds  Vid:oj:ies,  with  an 
Infcription  declaring  that  they  were  driven 
out  or  their  own  Countrey  by  him  :    And 
^^l^f^'^,  St.  Juguftine  {ay s^  (q)  that  in  his*  time,  the 
pji.  ad     Countrey  People  about  Hippo  called  them- 
Roni.        felves  Canaanites. 

After  the  death  of  Jojhua,  the  Ifraelites 
were  in  fubjeftion  to  the  King  of  Mefopotamia 
eight  Years  ;  to  the  Kir^g  of  Moah  eighteen 
Years,  JudgXii.  8,  14.  to  Jahin  King  of  Ca- 
naan^ chap,  iv.  I.  to  the  Midianites  feven 
Years,  chap.  vi.  i.  to  the  fhilijiines  forty 
Years,  chap.yX\\.  i.  And  flill  it  was  becaufe 
they  had  done  euil  in  the  Jight  of  the  Lord^ 
that  they  were  given  up  into  the  hand  of 
their  Enemies  :  and  upon  their  Repentance, 
a  Deliverance  was  wrought  for  them,  i  Sam. 
xii.  10.  And  when  they  werefo  often  and 
for  fb  long  a  time  fubdued  by  their  Enemies 
round  about  them,  for  their  Idolatries,  and 
other  Tranigrelfions  ;  and  then  again,  upon 
their  Repentance,  were  refcued  from  their 
oppreflion  by  Gideon,  and  Jeptha,  and  Samfony 
all  raifed  up  for  that  purpofe  ,•  this  mull  give 
great  occafion  and  opportunity  to  all  the 
bordering  Nations  to  know  and  confider  that 
Religion,  the  obfervatioa  or  neglcdt  whereof 

had 


of  the  Clmjlian  Religion.  pj 

iiad  fuch  vifible  effects  upon  its  Prcfeflbrs ; 
for  under  their  Afflidion,  and  in  the  time  of 
their  Repentance,  the  Ifraelites  declared  the 
caufe  of  their  Mifery,  and  made  known  the 
Power  of  their  own  God,  and  tihe  Vanity 
and  Sinfulnefs  of  Idolatry.     And  therefore 
their  being  fo  often  and  fo  long  tim.e  under 
the   Oppreilion  of  their  feveral    Enemies, 
was  a  merciful  Providence  to  the  Nations 
who  had  them  in  fubjedfion,  as  well  as  for 
the    Punifliment    and    Amendment  of  the 
Ifraelites  themfelves.     What  good  u(e  was 
made  of  thefe  Methods  of  the  Divine  Pro- 
vidence doth  not  appear  to  us,   but  in  all 
probability  it  had  a  good  efle6t  upon  very 
many  ;  as  we  find  it  had  in  one  remarkable 
Inflance  of  a  little  Maid ,  vvho   being  taken 
Captive,  was  the  occafion  of  the  Cure  of 
Naamans  Leprofie  ;  and  of  his  Converfion  to 
the  Worlhip  of  the  True  God,  who  before 
was  known  to  him  by  his  Name  Jehovah^ 
X  King.v.  II.     The  Prophet  Elijha  was  well 
known  by  the  Syriayis  to  be  a  Prophet,  and 
Ben-hadad  fent  to  enquire  of  the  Lord  by 
him,  chap.  viii.  8.      Rahfiakeh  fpeaks  in  the 
'Jews  Language,  and  pretends  a  Commiffion 
from  the  Lord,  that  is,  from  Jehovah,  the 
God  of  the  Jews,  when  he  came  againfl  Jen:- 
falerriylfa.  xxxvi.io,  1 1.    God  him(elf  appeals 
to  the  know  ledge  of  Sennacherib  King  oiAf- 
fyria ;  Hafl  thou  not  heard  long  ago  how  I  have 
done  ity  and  of  ancient  times^  that  I  have 

forwed 


P4  The  Keafoijabknefs  and  Certalniy 

formed  it,  Ifa.  xxxvii.  z6.     And  Rabbi  She- 
(0  J-^g^^-  maiah  and  Rabbi  Ahtalion  are  (r)  faid  to  have 

z^^v'i'^!  ^^^"  ^rofelytesofRighteoufnefs.oithtVoi^tntY 

p.  <5i2.      oi  Ser2nacherzh.      Pharaoh  Necho^  King  of  yS- 

^/>f,    alledges  God's  Command,    when  he 

came  to  fight  againfl  Carchemijh^  z  Chron, 

XXXV.  21,  XZ. 

But  our  prefent  Enquiry  is  not  fo  much 
\^'hat  the  ElTedt  was,  as  what  Means  were 
afK)rded  of  Salvation  :  For  though  it  be  re- 
quifite  that  the  True  Revealed  Religion 
jQiould  be  publiflied  to  the  World  ;  yet  it  is 
not  nece/lary  to  prove  the  Truth  of  a  Reli- 
gion, to  fhew  that  obftinate  Men  have  taken 
notice  of  it,  fo  far  as  to  confider  and  be- 
lieve it ;  becaufe  it  is  not  neceflary  that  God 
iliould  force  his  Laws  upon  Men,  but  only 
that  he  Ihould  difcover  them,  and  afford 
Men  fufficient  Means  to  know  them,  and 
become  the  better  for  them. 

To  proceed  then  :  The  Vhiliflines  were 
in  a  wonderful  Confternation,  when  they 
underftood  that  the  Ark  was  brought  into 
the  Camp,  i  Sam.  iv.  7,  8.  And  when  it 
was  taken  by  them,  it  was  more  terrible  to 
them,  than  the  Enemy,  if  he  had  conqucr'd 
them,  could  have  been  ;  they  were  tor- 
mented with  Difeales  and  Plagues,  where- 
focver  the  Ark  was  carried  •  and  their  God 
was  fo  little  able  to  help  them,  that  he  fell 
down  before  it,  and  was  broken  in  pieces ; 
^\  hereof  they  retained  a  Memorial  in  the 

Worihip 


of  the  Cbrifiiaii  Religion.  95 

Worlliip  of  him  ever  after,  in  not  treading 
upon  tlic  Threfliold  of  Dagon,  in  Ajhdod,  be- 
caufe  he  had  Jofl  the  Pahns  of  his  Hands,  by 
faUing  upon  it,  i  Sam.  v.  4,  5.  The  Fhili- 
{lines,  at  lad,  received  a  miraculous  Over- 
throw by  Thunder,  i  Sam.  vii.  10.  And 
thefe  were  fo  remarkable  Judgments,  that 
they  mud  be  left  without  all  excule,  who 
did  not  forfake  their  Idolatries,  and  turn  to 
the  Living  God  who  had  thus  manifefled 
himfelf  arnongft  them. 

The  Urim  and  Thur(imim  {s)  wasconfulted  C'^-^'^ft 
upon  any  great  Undertaking,  whereby  God  18,23,^5.' 
returned  his  Anfwer,   and  often-times,  be- »  .•^.'*'«- 
fore  the  Battel,  gave  afliirance  of  Victory  j^^JJ-*^"^^ 
which  was  fo  well  known  among  the  Heathen^  xxk.  7, 8. 
that  they  called  it  the  Oracle,     {t)  Jofephm  (0  T^^A 
fays,  the  Anfwer  was  returned,  by  the  fhining  ^"^'^^-^'^ 
of  the  Stones  in  the  High-Priefl's  Bread- 
plate,  ill  (uch  a  manner,  as  that  it  was  \i- 
fible  to  all  the  People  danding  by. 

The  miraculous  Victories  of  Saul^  and  Jo- 
nathany  and  David ;  and  David^s  day  with 
Achijh  King  of  the  Philiftines,  at  Gath,  and 
the  Favour  and  Confidence  which  he  gained 
with  that  King,  gave  the  Canaanites  i'iiW  re- 
peated Opportunities  and  Motives  to  Con- 
verHoa  and  Repentanqe ;  and  we  may  ob- 
ferve  Achi/h^  in  difcourfe  with  David,  men- 
tioning the  Name  of  the  Lord,  or  Jehovah, 
and  fwearing  by  his  Name,  i  Sam.  xxix.  6. 
Which  fliews  the  infinite  Mercy  and  Com- 

padion 


^  6  The  Keafof7ahle}jefs  dnd  Certaifity 

paiTion  of  God  towards  this  People  devotee! 
to  Deitrudion,  in  that  he  would  not  take 
them  away  fuddenly,  but  by  little  and  little, 
giving  them  fpace  for  repentance  ;  and  turn- 
ing that,  which  might  feem  to  rafli  Judges 
a  hard  fate,  into  a  Means  of  Salvation  both 
to  themielves  and  others. 

'David  extended  his  Conqueft  far  and  near, 
and  was  renowned  throughout  all  thole  Coun- 
treys :  And  the  fame  of  David  ivent  out  into 
all  landsy  and  the  Lord  hrought  the  fear  of 
him  upon  all  nations^  i  Cliron.  xiv.  17.  and 
when  God  had  delivered  him  out  of  the  hand 
of  all  his  Enemies,  he  makes  this  Relolution, 
Therefore  I  will  give  thanks  unto  thee,  0  Lord, 
among  the  heathen,  and  will  Jing  praifes  unto 
thy  name,  x  Sam.  xxii.  50.  Plal.  xviii.  49. 
Declare  his  glory  among  the  heathen,  his  woH' 
ders  among  all  people.  Say  among  the  heathen, 
that  the  Lord  is  King,  Plal.  xcvi.  3,10.  He 
knew  this  to  be  the  Defign  of  God,  in  the 
Difpcnlations  of  his  Providence  ;  and  accor- 
dingly he  made  this  Ufe  of  it,  «with  lo  good 
effed:,  that  in  the  beginning  ol  Solomons  Reign, 
the  Strangers  or  Profelytes  in  tiie  Land  were 
found  to  be  an  hundred  and  fifty  thoufand^ 
and  three  thoufand  and  fix  hundred,  x  Chron. 
ii.  17. 

In  Solomons  Reign,  the  Kingdom  oi Ifrael 
became  yet  more  famous  and  Hourifhing ; 
Hiram  King  of  Tyre  held  great  Correfpon- 
dence  with  Him  and  Kimchi .-  And  after  him, 

Dr.  Light' 


of  the  Chriflian  Keligioti,  pj 

X}r.Ltghtfoot  («)  underrtands  by  x  Chron.Yii\.%,  C")  ^kht-^ 
that  Hiram  gave  Cities  to  Solomon  in  his  own  ^^1^1,^  p"_' 
Land,  who  placed  Ifraelites  in  them  ;  and  cad.  on  st. 
He,  in  like  manner  gave  Cities  to  Hiram,  in  f"'^l^\'^^ 
Gafilee,  i  Khig.  ix.  ii.  in  Confirmation  of  the   '  '  '^  ' 
League  between  them.     The  Letters  which 
palled  between  Solomon  and  Hiram  (.v)  were  C^Df^^f^* 
extant  m  the  time  oi  Jojephus  ;  and  rrom  his  1.3.P.254.  • 
time,  down  to  Theophilm  Antiochenus.   Hiram 
bledeth  the  Lord  God  of  Ifrael^  that   made 
heaven  and  earthy  %  Chron.  ii.  i  z.  i  King.  v.  7. 
which  Ihews  that  he  had  a  true  Notion  and 
Senfe  of  Religion.     And  Tyre  was  a  place  of 
great  Trade   and    Commerce,   Ezek.  xxvii. 
Irom  whence  the  Jews  were  afterwards  fold 
to  the  Grecians,  Joel  iii.  6.  there  was  no  place 
of  greater  Trailick,  nor  that  fent  out  more 
Colonies,  or  greater ,  or  into  more  diflant 
Parts  of  the  World  ;  and  therefore  none  could  • 
be  more  proper  to  eflabliih  a  Correfpondence 
with,  from  whence  Religion  might  be  better 
propagated.     The  Queen  of  SULi  came  to 
fee  the  Glory  of  Solor/ions  Kingdom,  i  King. 
ix.  I  o.  and  blefleth  the  Lord  his  God,  chapx.^ . 
who,  according  to  (y )  Jofepbus^  was  Queen  0)  7^%^'' 
both  of  ^gypt  and  Ethiopia.     His  Wiidom  ^.'^7*'*^' 
was  every  where  magnified  :  And  there  came 
of  all  people  to  hear  the  w^dom  of  Solomon,  from 
all  kings  of  the  earthy  which  had  heard  of  his 
wifdom,  chap.  iv.  34.     All  the  earth  fought  to 
Solomon  to  h^ar  his  wifdom,  which  God  had  pat 
in  his  heart,  chap.  x.  14.     His  Dominions 

n  were 


^8  The  Keafomlknefs  and  Certainty 

were  exceeding  great :  He  reigned  over  all  the 
kings  from  the  river  (Euphrates)  even  unto  the 
land  of  the  Philijiines^  and  to  the  herder  of  JE- 
gypt,  -L  Chron.  ix.  26.  The  Trade  and  ^or- 
refpondence  of  the  If raelites  with  foreign  Na- 
tions was  mightily  advanced  in  his  time ;  their 
Trade  extended  as  far  as  Tarfhifh'2S\6.  Ophir. 
tarfhifh  is  tranflated  Carthage^  by  the  Septua- 
gintj  Ifa.  xxiii.  6.  but  is  fuppofed  to  be  Tar- 
{x)Hm.  te£us^  in  £j>ain,  though  St.  y^r<?w  (2:)  thought 
mtio.'^'^'  ^t  to  be  in  tht  Indies.  And  Ophir  was,  as 
many  learned  Men  think,  in  the  Indies ^  beyond 
the  River  Ganges,  in  Pegu^  or  at  leaft,  Solo- 
mons Merchants  did  traifick  with  the  Indians 
that  came  from  thofe  Parts ;  others  have  ima- 
gined Ophir  to  be  Zephala^  or  Cephala,  in 
Africa,  tow  ards  the  Cape  of  Good-Hope :  feme 
think  it  to  be  Ceylon^  or  Sumatra  :  fome  are 
of  opinion  that  it  was  in  America  :  all  are  a- 
greed  that  it  muft  be  in  fome  very  diflant  part 
of  the  World  ;  and  where-ever  it  were,  the 
Traflick  and  Dealings  which  the  Ifraelites 
had  there,  was  a  great  opportunity  to  the 
Heathen  to  become  inflru'ited  in  the  True 
Religion. 

The  Traflick  and  Voyages  by  Sea,  and  Ex- 
peditions by  Land,  in  Solomons  Reign,  ren- 
dred  the  Peoj^le  o^  Ifrael  highly  renowned, 
and  cauied  their  Laws  and  Culloms  and  Re- 
ligion to  be  much  oblervcd  and  enquired 
into  ;  and  even  the  Marriages  o^ Solomon  \\  ith 
/'/w./c'/'S  Daughter  and  other  Strangers,  que- 

itionlels, 


of  the  Chriftian  Keligion.  99 

flionlefs,  through  the  Mercy  of  God,  might 
prove  an  happy  occafion  of  divulging  the 
True  Religion,  and  regaining  many  from  Ido- 
latry, in  ^gypt,  and  other  Parts  of  the  World : 
For  all  his  Wives  were  made  Profelytes  (a)  be-  ^^^.fj' 
fore  he  married  them,  (as»Si3w/c'«'slikewifehad  ^rofeiytf 
been,)  though  afterwards  they  not  only  fell  §.  i5,i<5. 
away  to  their  former  Idolatries,  but  (educed 
Solomon  himfelf  into  them. 

The  Gentiles  were  fo  forward  to  become 
Trofelytes,  {h)  in  the  Reigns  of  DavUand  So-  (b^Mai-, 
lomon^  that  their  Sincerity  became  fufpedited  ;  ""'"^  '^  - 
and  the  Jews  tell  us,  that  the  Sanhedrim  would 
admit  no  Profelytes^  in  the  days  of  David,  left 
they  Ihould  be  induced  to  it  by  Fear  ;  nor  in 
the  days  of  Solomon,  left  the  Glory  of  his 
Kingdom  fPiould  have  been  the  motive  to  then^ 
to  profefs  the  Religion  of  the  IJraelites,  Ne- 
verthelefs,  great  numbers  were  received  pri- 
vately by  Baptifm,  the  Sanhedrim  neither  re- 
jecting nor  admitting  them. 

It  is  the  Obfervation  of  Theodoret,  and  of 
St.  Jerom,  upon  Ezek.  v.  5-.  that  God  placed 
JerufaIem,theSeat  of  the  Jewijh  Government, 
in  the  midfl  of  the  Nations,  that  it  might  be 
a  Diredridn  to  the  Heathen  in  matters  of  Re- 
ligion ;  from  whence,  as  from  the  Centre, 
Light  might  be  communicated  to  the  farthec 
Parts  of  the  Earth.  But  the  Divifions  and 
Calamities  of  the  People  of  Ifrael,  the  De- 
flrudion  of  their  City,  and  Difperfion  of 
their  whole  Nation,  contributed  as  much  to 

M  z  the 


100        The  Keafotiahlenefs  and  Certainty 

the'propagation  of  Religion,  as  their  greateft 
Prolperity  could  do. 

The  Divifion  of  the  Ten  Tribes,  after  the 
deatli  o'l  Solomon^  and  the  eredrion  of  the  King- 
dom of  Ifrael,  di(lin6t  from  that  of  Judahy 
with  the  many  Leag^ues  and  Wars  which  thefe 
two  mighty  Kingdoms  had  with  the  Kings  ot 
j^gypiy  and  Syria^  and  Bahylon^  and  with 
other  Nations,  could  not  but  exceedingly 
conduce  to  the  divulging  the  True  Religion 
in  the  World,  and  give  opportunity  to  the 
Prophets  to  declare  their  Prophecies,  and 
work  their  Miracles  among  the  Heathen  ;  as 
we  find  they  did  in  many  Inftances.  -  One  of 
the  greateft  Cities  of  the  World  was  conver- 
ted by  JonaJJ^s  Preaching.  Hezckiah  being 
diftrefied  by  Senmcherih,  prayed  to  God  for 
deliverance  out  of  his  hand  ;  for  that  all  the 
kingdoms  of  the  earth  may  know  that  thou  art 
the  Lord  God^  euen  thou  only :  and  his  Prayer 
was  anfw  er'd  not  only  in  the  Deliverance, 
but  in  the  manner  of  it ;  w^hich  was  fo  won- 
derful, that  all  mud  know  and  be  aftoniilied 
at  it  ;  for  that  very  night  the  angel  of  the 
•Lord  went  out  and  f mote  in  the  camp  of  the  Af- 
fyrians  an  hundred  fourfcore  and  five  thoufand^ 
2  King.  xix.  19.  which  was  the  fulfilling  of 
the  Irophccy  o{  IJaiah,  delivered  to  Heze- 
'kiahy  in  a  Meflage  to  Him  from  God,  in  An 
fu'er  to  his  Prayer  :  and  afterwards  Embafla- 
dors  came  from  the  King  of  BaLylon,  to  en- 
quire of  the  Wonder,  or  Miracle,  that  was 

wrought 


of  the  Chrijlian  Religion,  iqi 

wrought  in  his  Recovery  from  his  Sickneft, 
z  Chron.  xxxii,  31.  and  at  lail,  the  Captivity 
of  the  Jews^  for  Seventy  Years,  in  Balylony 
made  their  Religion  almofl  as  well  known 
there,  as  in  Jerujalem  it  ML  Jeremiah  had 
foretold  the  Captivity  of  the  Jews,  and  the 
Conqueft  of  .all  the  adjacent  Countries,  ib 
Jong  and  fo  plainly,  before-hand,  that  all  the 
neighbour  Nations  muft  be  fenfible  of  it,  as 
Nehuchaclnezzar  himfelf  alfo  was  ;  for  which 
reafon,  he  gave  a  ftridt  charge  concerning 
Jeremiah^  to  Nehuzaradan  the  Captain  of 
the  Guard,  who  declares  the  realbn  of  their 
Captivity  to  be,  their  fins  againll  the  Lord, 
or  Jehovah,  Jer.  xl.  3.  and,  as  the  Jews  fay, 
he  became  a  Profelyte.  God  profelles,  that 
he  liad  a  regard  to  the  Honour  of  his  Name 
amon^  the  Heathen,  in  his. Mercies  vouch- 
fafed  to  the  Children  of  Ifrael,  or  elfe  he  had 
utterly  confumed  them,  Ezek.  xx.  9.  and 
xxxvi.  2Z,  x3^  3,<5.  -and  the  Judgments  upon 
the  feveral  Nations  prophefied  againfl,  were 
to  this  end,  that  they  might  know  h/rrt  to  he 
the  Lord,  Ezek.  xxv.  7,  1 7.  &  xxvi.  6.  & 
xxviii.  xx,  23,  24.  &  xxix.  6.  &  xxxv.  9.  (Sc 
xxxvi.  23.  &  xxxvii.  28.  I  am  a  great  King^ 
faith  the  Lord  of  hofls,  and  my  name  is  dreadful 
among  the  heathen  J  Mai.  i.  14.  Th^Jews,  in 
their  Captivity,  are  commanded  to  make  an 
open  Declaration  againfl  the  Heathen  Gods  ; 
and  becaufe  they  underilood  not  the  Chaldee 
Tongue,  t|jie  Prophet  Jeremiah  flipplies  them 

R  3  with 


1 02        The  Keafonahleneff  and  Certainty 

with  fb  much  of  the  Lang7:!age  as  might  ferve 
them  for  that  purpofe  ;  thus  jhallyefay  unto 
.  them,  Jer.  x.  ii.  that  is.  Ye  fliall  Ipeak  to 
them  in  their  own  Language,  and  in  the 
words  which  I  now  fet  down  to  you,  to  bid 
Defiance  to  their  Falfe  Gods.  Thus  did  he 
fulfil  his  Commiffion  and  Charader,  who 
was  fanBified  and  ordained  a  Prophet  unto  the 
pations,  Jer.  i.  5*.  And  Jeremiah  was  put  to 
death  in  j^gypt^  and  Ezekiel  in  Bahylon,  for  ap- 
pearing againft  the  Idolatry  of  thole  Places. 

During  the  Captivity,  Jehoiachin  was  re- 
conciled to  the  King  of  Babylon,  and  in  great 
favour  with  him  :  His  throne  was  fet  ahove 
the  throne  of  the  kings  that  were  with  him  in  Ba- 
lylon,  1  King.  xxv.  i8.  The  jf^wj  were  in  great 
Efteem,  and  in  Places  of  great  Honour  and 
Trufl ;  and  their  Religion  was  extolled  and 
recommended  by  Publick  Edidls  to  all  under 
that  vail  Empire.  The  Almighty  Power  of 
God  was  manifefled  by  Miracles,  and  by  the 
'interpretation  of  Dreams  and  Prophecies  ;  and 
tiis  Majefty  and  Honour  was  acknowledged  and 
proclaimed  in  the  mod:  publick  and  folemn 
manner,  throughout  all  the  Bahylonian  Em- 
pire, at  the  Command  of  Princes  who  were 
Idolaters,  and  were  forced  to  it  by  the  meer 
convictions  of  their  own  Confciences,viTought 
m  them  by  the  irrefiftible  Power  of  God, 
Dan.  ii,  iii,  iv,  v,  vi. 

Daniel  had  acquainted  Cyrus  (as  Jofefhus 

layis)  with  the  Prophecy  of  Tjaiah^  in  which 

■    "      '     •      '  he 


of  the  Chriftian  Religion.  lo; 

he  was  fo  long  before  mention'd  by  Name  : 
However,  the  Lord  ftirred  up  the  Spirit  of 
Cyrus,  by  this  or  fome  other  means,  to  ac- 
compHfli  the  Prophecy  which  he  had  made 
both  by  /faia/j  and  Jeremiah,  concerning  the 
Refl oration  of  the  JewSy  after  a  Captivity  of 
Seventy  Years  ,•  and  Cyrus  (ent  forth  his  Pro- 
clamation, declaring  that  he  had  received  his 
Kingdom  from  God,  with  a  charge  to  re-build 
the  Temple  at  Jerufalern,  z  Chreri.  xxxvi.  23. 
And  this  Decree  of  Cyrus  was  reinforced  by 
Darius  and  Artaxerxes,  Ezra  vi,  vii.  Now 
fo  many  feveral  Decrees  put  forth  in  favour 
of  the  Religion  of  the  Jews,  and  the  miracu- 
lous Power  and  Wifdom  which  gave  occafion 
to  them,  and  the  Advancement  ofDaniehnd 
others,  and  the  long  life  and  continuance  of 
Daniel  in  that  Power  and  Efteem,  muft  leave 
all  rhe  Eaftern  part  of  the  World  without  any 
excule,  who  were  not  converted  to  the  Know- 
ledge and  Worihip  of  the  True  God.  The 
Advancement  of  Eflher  and  Mordecai  under 
Ahafuerus,  and  of  Nehemiab  under  Ariaxerxes, 
gave  the  Jews  great  Authority,  and  great  op- 
portunities of  propagating  their  Religion  fror/i 
InSa  even  unto  JEthiopia,  over  an  hundred  and  ■ 
/even  and  twenty  provinces ;  for  this  was  the  ex- 
tent of  the  Dominions  of  Ahafuerus,  Efth.  i.  i. 
and  \.\\tjews  were  difperfed  in  ail  the  Provinces 
of  the  Kingdom  of  Babylon,  chap.  iii.  8.  And 
they  wanted  no  Ore  nor  Diligence  to  im- 
prove every  Opportunity  ;  as  we  learn  from 

H  4  the 


IP4       'the  Reafomblenefs  and  Certainty 

the  Books  ofEzekiel,  Daniel,  Ezra,  Nehemiahy 
and  Ejiher  ;    and  the  very  Names  of  luch 
Perfons  is  enough  to  convince  us,  that  that 
part  of  the  World  could  want  no  means  of 
Converfion  :  Confefs  him  before  the  Gentiles, 
ye  children  of  Ifrael ;  for  he  hath  fcattered  us 
among  them  :  there  declare  his  greatnefs,  and 
extoll  him  before  all  the  living  :  for  he  is  our 
JLord,  and  he  is  the  God,  our  Father  for  ever. 
In  the  land  of  my  captivity  do  I praife  him,  and 
declare  his  might  and  majefiy  to  afinful  nation, 
Tob.  xiii.  3, 4,  6.    This  was  the  Fradiceof 
Pious  Men  among  the  Ten  Tribes,  of  whom 
ibme  were  likewile  in  great  Flace  and  Autho- 
rity, chap.  i.  13,  2.1,  12.. 

And  as  the  Ten  Tribes  were  firfl  carried 
away  Captive  ,•  io,  upon  the  Rcfloration  of 
the  Tribes  of  Judah  and  Benjamin,  all  but  a 
few,  in  comparifon  of  the  other  Tribes,  re- 
mained in  the  places  of  their  Captivity  ;  and 
(^c)Jofeph.  many  (c)  of  thofeTwo  Tribes  alfo  chofc  ra- 
Anti\.\.i\,  xi^QY  to  continue  in  Babylon,  than  forfake  the 
mcde\  Dif.  PoilejfTions  which  they  enjoyed  there  :    It  is 
co«r/e2~.  fuppofed,  that  not  much  more  than  half  of 
P-75-       them  returned  ;  and  there  were  afterwards 
^  "^'1*^  three  celebrated  Univerfities  (d)  of  the  Jews 
p.  335.     in  B^il^ylon,  Nehardea,  Fombeditha,  and  Soria, 
£xercif.on  befidcs  feveral  other  Places  famous  tor  Learn - 
^/;'-^^''ing.     The  Jews  relate,    {e)  that  the  Ten 
(ir)  Hier.  Tribcs  v\^ere  carried  away  not  only  into  Media 
\azecb.%'  and  Ferfia,  but  into  the  Northern  Countries 
'  • '         beyond  rlie  Bofphorus  ^  and  Oi'teliu^  finds  theai 


of  the  Chriftian  Keligkn.  105 

in  Tartary,   The  Odowantes^i  People  ofThrace^ 

were  Circumciled  ;   and  the  (/)  Scholiaft  of  )?fp]^f.X 

Ariflophanes  fays  that  they  were  reported  to  chamenf. 

u    <>i       .  Aft.  1. 

be  Jews.  ^^^^^  ^ 

The  Refloration  of  the  Jews  hy  Cyrus^  who 
had  been  fo  long  before  appointed  and  named 
by  God  him'felfror  that  Work,  was  ordained 
for  tliis  end,    that    they  mrght    know,  from 
the  rifing  of  the  fun,  a?id  from  the  voefl^  that 
there  is  no  God  hefides  him,  Ila.  xlv.  6.     And 
it  is  obfervable,  that  after  the  Captivity,  the 
Jews  were  never  given  to  Idolatry  ,•  and  tho' 
they  were  before. too  much  addided  to  it, 
yet  this  gave  occafion  to  Prophecies  and  Mi^ 
racks  to  withdraw  them  from  it ;  and  thele, 
with  the  Judgments  of  God  which  befell  them 
foi-  their  Iniquities,  gave  continual  Manifefla- 
tibns  to  the  World  of  the  Truth  of  their  Re- 
ligion. 

When  the  Ten  Tribes  were  carried  from 
Samaria,  and  ftrange  Nations  were  tranf- 
planted  thither  in  their  room,  God  would  not 
lufier  his  Name  and  Worfliip  to  be  quite  neg- 
leded  and  forgotten  amongfl:  them,  but  they 
were  forced  to  fend  for  a  Prieft  back  again,  to 
teach  them  the  fear  of  the  Lord,  2  King,  xvii. 

'  And  after  the  Taking  o^Jerufalem  by  Me- 
huchadnezzar ,  and  the  Death  of  Gedaliah, 
who  was  fet  over  them  that  were  left  behind 
in  the  Land  of  Judah,  all  the  People  that 
were  not  before  carried  to  Bahylon,  fled  into 
^^)Fi  'Jeremiah  being  forced  along  with 

them. 


io6        The  Rcdfomblefiefs  afjd  Certainty 

them,  who  there  prophefted  againft  ^^Z^^, 
and  foretold  its  Deftrudion  by  the  Babylo- 
tiians,  Jer.  xhii.  and  at  laft  lufter  d  Martyr- 
dom. Their  going  into  ^gypt,  was  indeed 
contrary  to  the  Word  of  the  Lord  by  Jere- 
miah ;  but  the  Providence  of  God  fo  ordered 
things,  that  Jeremiah  lliould  be  carry'd  thi- 
ther with  the  reft,  to  teftifie  againil  their 
Wickednefs  and  Obftinacy,  and  to  denounce 
God's  Judgments  upon  them,  and  upon  the 
Egyptians,  in  whom  they  placed  their  con- 
fidence, rather  than  in  the  Living  God,  and 
then  to  die  in  teflimony  of  the  Truth  of  what 
he  had  dehvered. 

Cyrtis  and  Darius  defired  the  Prayers  and 
Sacrifices  oHhcJews^  in  behalf  of  themfelves 
and  their  Kingdoms.  Alexander  the  Great ^ 
Ttolemceiis  VhilaAelphiis ,  Auguftus^  Tiberius, 
and  ViteUitis,  lent  Vitlims  to  be  facrificed  at 
the  Temple  of  Jerufalem^  (  as  we  learn  from 
Thilo  ^indjofephus.)  The  Jews  conftantiy 
ofler'd  Sacrifices  and  Prayers  for  the  Kings 
and  Emperors  under  \\'hom  they  lived,  and 
for  their  Allies  and  Confederates,  i  Maccah. 
vii.  33.  &  xii.  II.  and  it  was  exped:ed  of 
them  :  for  the  omiffion  of  this,  contrary 
to  their  known  and  approved  Cuftom  m  all 
former  Times,  was  the  thing  which  hadened 
their  final  Deftruftion  by  the  Romans. 

The  courfe  of  Alexanders  Victories  was 
fo  uncxpeded,  fo  fudden,  and  every  way  fo 
wonderful,  that  it  alarm'd  the  World  :  And 

no 


of  the  Chriflian  KeUgiott,  107 

no  Man  can  believe  that  this  was  defigned 
by  Providence  only  to  gratifie  the  Ambition 
and  Vanity  of  a  ralh  Youth,  but  to  open  a 
way  for  a  Communication  between  the  feve- 
ral  Parts  of  the  Earth,  to  the  benefit  of  Man- 
kind in  the  improvement  of  all  ufeful  Know- 
ledge; and  when  this  Work  was  done,  he 
was  no  longer  the  fame  Man  he  had  been" 
before,  but  loon  refigned  his  Conquells  with 
his  Life. 

Alexander,  is  faid,  by  (g)  Jofephus^  to  have  (g)  Jof^pK 
been  mightily  encouraged  in  his  Enterprife  ^"l]f'^'^^ 
againfh  Perjia,  by  the  Prophecy  of  Daniel : 
He  remitted  the  Tribute  of  every  Seventh 
Year,  in  which,  by  their  Law,  they  were 
6b!iged  not  to  fbw  tlieir  Ground,  (h)  which  ^^  ^'"^* 
was  afterwards  remitted  to  them  likewife  by  *''^*  ^'  ^' 
the  Romans  :    He  granted  the  Jews,  who  in 
great  numbers  lifted  themfelves  in  his  Army, 
the  free  Exercife  of  their  Religion,  and  prp- 
mifed  to  grant  the  fame  to  the  Jews  of  Ba- 
hylon  and  Media  ;    and  thofe  of  Sanlallat*s 
Fadion,  who  followed  him  into  ^gypt^  he 
placed  in  Thehais. 

Hecataus,  who  lived  in  Alexanders  time, 
wrote  ( / )  3.  Book  concerning  the  Jews^  in  ^^^^J^ff' 
which  he  took  notice  of   their  great  Zeal  lib.i.  pag, 
for  their  Law;  which  he  proves  by  this»o48,(6r<:« 
Tnftance,  That  when  Alexander  repaired  the 
Temple  of  Belus,  at  Bahylon^    his  Soldiers, 
who  were  Jews^   could    by  no  means   be 
brought  to  help  forward  that  Work  ;  and  at 

iaft 


I  g8        The  Bjsafonahknefs  and  Certainty 

kft  the  King  excufed  them.  He  related,  that 
Hezechias  the  High-Pried  of  the  Jews,  a  Ve- 
nerable Man  of  about  Sixty  fix  Years  of  Age, 
of  great  Prudence  and  Experience,  and  withal 
very  Eloquent,  whom  he  knew,  and  had 
converfed  with,  was  one,  amongfl:  others, 
who  followed  Ptolemaus  Lagi,  after  tlie  Battle 
at  Gaza ;  in  which  he  overcame  Demetrius 
Peliorcetes.  He  mention'd  likewife,  that  Mo- 
follaryius,  a  Jew,  marching  with  him  ;  when 
the  reft  made  a  ftand,  iby  reafbn  of  a  Bird, 
w  hich  the  Augur  {aid  portended  ill  Luck  to 
them,  if  they  fhould  march  on,  fhotthat 
Bird  in  the  fight  of  them  all,  and  defended 
what  he  had  done  by  Argument.  And  in- 
deed, the  Jews  wanted  neither  Zeal,  nor 
Wit,  nor  Courage,  upon  every  occafion,  to 
appear  in  behalf  of  their  own  Religion,  a- 
gainft  the  Superftitions  and  Idolatries  of 
the  Heathen.  This  Book  oi  Hecat^eus  w^as 
extant  in  the  time  of  Jofephus,  and  he  referrs 
his  Reader  to  it ;  and  he  appeals  to  the  Let- 
ters o'^ Alexander  the  Great,  and  oiFtolemaus 
Lagi^  and  the  Kings  di  j^g^pt  his  Succeflbrs, 
in  favour  of  the  Jews. 
Ck^Jofeph.  When  Ptolemaus  Lagi  (k)  took  Jerufa/em, 
}"i2,\  he  tranfplanted  the  Jews  in  great  multitudes 
1,2.  into  ^gyptj  putting  many  of  them  into  his 
Garrifons,  and  allowing  them  equal  Privi- 
leges wdth  the  Macedonians  ;  by  which  En- 
couragement, many,  befides  thole  whom 
he  tranfportcdj   \oluntarily  went  to  dwell 

tlierc. 


vf  the  Chfijiian  Religion*  lop 

there.  And  the  Captives  of  that  Nation, 
let  at  hberty  by  Ptolemieus  Thiladelphus ,  were 
above  iioooo.  And  befides  the  fignal  Fa- 
vours and  Honours  bellowed  upon  the  ^ews^ 
by  Ttolemicus  Thtladelphus  Cwho  I  ike  wife 
caufed  the  Holy  Scriptures  to  be  tranflated 
into  the  Grffi"  Tongue,  which  was  an  ex- 
ceeding great  furtherance  to  the  Propagation 
of  Rehgion,)  Seleucus  Nicanor  granted  them 
the  freedom  of  Antioch,  and  of  the  Cities 
which  he  had  founded  in  Afia,  and  the 
Lower  Syria  ;  and  thefe  Privileges  remained 
to  them  till  Jofephus's  time,  after  all  which 
the  Jews  had  done  to  delerve  to  be  de- 
prived of  them. 

Antiochus  the  Great  fent  forth  his  Letters 
and  Edids,  which  are  to  be  feen  in  (/)  Jo-  ^2tl^f' 
fephus,  in  favour  of  the  Jews  ^  more-efpe-1.12.  c.3, 
cially  in  what  related  to  their  Religious 
Worlliip.  And  Seleucus^  Son  to  this  An- 
tiochus^ after  his  Father's  Example,  out  of 
his  own  Revenues,  bore  the  Coft  bdonging 
to  the  Sacrifices,  x  Mac.  iii.  3 .  Antiochus  Epi- 
phanes  himfelf  at  lad,  under  the  avenging 
Hand  of  God  upon  him  for  all  his  impious 
Cruelties,  acknowledged  himfelf  punilhed 
for  his  Sacrilege  and  other  Mifchiefs  com- 
mitted at  Jeru/akmy  i  Mac.  vi.  i  x,  13.  & 
2,  Mac.  ix.  1 7. 

Antiochus  Pius,    when  he  beHeged  Jeru- 
fakm,   (m)  not  only  granted  a  Trucg  for  C"?)  ^bid. 
Seven  Days,  during  the  Feaft  oftahernacles,  ^'^^'  ^'^^' 

but 


1 1  o         The  Reafottabknefs  and  Certawty 

but  fent  rich  and  noble  Prefents  fcr  Sacri- 
fices ;  and  the  City  being  delivered  into  his 
hands  upon  honourable  Conditions,  with 
regard  particularly  to  Religion  ,  Hyrcanus 
accompanied  Antiochus  in  his  Parthian  Ex- 
pedition ;  and  the  Feaft  of  Tentecofl  falling 
the  Day  after  the  Sabbath,  Antiochus  ftopt 
his  Army  thofe  two  Days,  for  the  lake  of 
the  Jews. 
(in)\Mitc,      Tht  Lacedamonians  claimed  (»)  Kindred 

Vlll,    Xll,        ^^|j.J^        jl^g       J^^^^^        ^^^      J^Q^I^      r^^  ^^J       j.Jj^ 

zMacyi).  Athenians  and  Romans  enter  d  into  Leagues 

Jofeph  An- ^j'^^Yi  them,  which  from,  time  to  time  were 

c!%  I's-  ^*  continued  and  renewed.     Jofephus  mentions 

1. 14.  c.  16.  a  Pillar  then  flanding  at  Alexandria ,  con- 

l^^""' J^^* taining  the  Privileges  (0)  granted  to  the 

Co)Jofepk'y^^^  by  Julius  Qcefur.    And  when  no  other 

am,  Ap.  *  Religion  was  tolerated,  except  thofe  eftab- 

^•2-         li filed  by  the  Laws  of  the  Empire,   the 

Jews  only  had  Allowance  for  a  free  Exercife 

of  their  Religion  even  in  Rome  it  felf ;  and 

for  this'  and  many  other  Ed  ids  and  Decrees 

of  the  Senate  in  favour  of  the  Jews,  Jo- 

AmqS  fiP^^^  (P )  appeals  to  the  Tables  of  Brafs 

1.14.  C.I  (J.  then  extant,  and  preferved  in  the  Capitol, 

I.  id.c.4, 2j^j  other  places  in  which  they,  were  en- 

i.'p.c.4,6.  graven. 

The  SulTerings  and  Martyrdoms  under  the 
Maccahees  y  and  the  Refolution  and  Coii- 
llancy  which  they  ihewcd  upon  all  occa- 
fions,  in  defence  of  their  Religion,  rendred 
the  Jews  renowned  over  all  Nations :  and 

bcfides. 


i>f  the  Chrifiian  Keligion.  1 1  a 

befides,   their-  Conquefts  were   very  confi- 
derable,  and  the  Advantages  which  accrued 
to  Religion  by  reafon  of  them.    In  the  time 
of  Hyrcamis^  {([)  all  Idumcea  embraced  the  C?).7<'/fp^' 
"^emjh  Religion.      Arjflohilus  having   con- "j^'J"^"'^* 
quered  great  part  of //^<r^^,  caufed  all  their  ,/jJ.^' 
Males  {r)  to  be  circumcifed,  and  to  obfervei,  13,0.1^ 
the  Law  of  Mojes^  as  Straho  teftifies.     Un- 
der Alexander  Father  to  Hyrcanus,  (^J  the  (s^  ibid. 
Jews  took  twelve  Cities  from  the  Arabians^  ]• '  3-  c.23. 
and  became  poflefled  of  many  Cities  in  Syria^  '  '^  ^'  ^' 
Idumcea^  and  Phenkia^  all  which  they  brought 
over  to  the  Profeffion  of  their  own  Religion , 
and  demolillied  Pella,   for  refufing  to  em- 
brace it. 

The  (t)  Temple  built  by  Sanhallat^  for  (^0  See 
Manaifes^    who  had  married  his  Daughter ,  ^;;^^^^ 
was  an   occalion  or  the  Samaritans  leaving  12. 
their  Falle  Gods.     And  after  the  building  of 
the  Temple  in  JEgypt,  the  Bahylonian  Talmud 
fays  C«)  that  the"  y^iw  there  were  double  W^^^- 
the   number  of  thofe  that  came  out  from  ^'^ol"" 
thence  under  Mofes.    The  Zeal  of  the  Scrihes 
and  Pharifees,  though  they  w- ere  Hypocrites, 
did  exceedingly  conduce  to  the  propagation 
of  their  Religion  ;  for  they  compaJfeJ  jea  and 
land  to  make  one  Profelyte^  and  fo  far  they 
were  to  be  commended  ;    but  then  tliey 
made   him   two-fold  more   the   child  of  hell 
than  themfelves,  Mat.  xxiii.  i  ^.  yet  (till  they 
taught  the  neceflary    Points  of  Docjtrine, 
thougli  in  Hypocrific,   and  with  the  mix- 
tures 


1 1 1  The  Keafofiahkfiefs  and  Certainty 

tures  of   Superflition  ;    and    our    Saviou:? 

commands   his  Difciples   to   olferve  and  do 

what  they  hid  them,  but  not  to  do  after  their 

works.     And  it  was  required  of  the  Fathers 

^^^[^^^•ot  the  Sanhedr in,  (x)  that  they  lliould  under- 

icor.xiii.i.  ftand  many  Languages  ;  that  the  Sanhedrin 

P-  783'     might  hear  nothing  by  an  interpreter ;  which 

qualified  the  Scribes  and  Pharifees,  who  afpi- 

red  to  that  Dignity,  to  be  the  better  able  to 

make  Profelytes. 

The  Jews  were   difperfed  ^  over  all   the 
World ,    but   chiefly  leated    themfelves  in 
Rome,  .and  Alexandria,  and  Antioch,  the  three 
chief  Cities  of  the  Empire  ;    in  all  which 
they  had  great  and  peculiar  Privileges  ;  and 
in  Alexandria  they  had  Magiftrates  of  their 
0)  J#.  own,  (jv)  and  lived  under  a  peculiar  Govern- 
Mnc^mt.    i^gj^t  |3y  themielves.     Never  any  other  Na- 
'  tion  had  fuch  various  Changes  and  Revolu- 
tions,'-  to  mix  them  with  the  reft  of  the 
World  ;  and  never  any  People  were  fo  indu- 
llrious  and  zealous,  and  lb  luccefsful  in  the 
propagation  of  their  Religion.'    Tiiey  had 
their  Profeuchce,  and   their  Synagogues  for 
Divine  Worfliip,  and  for  Reading  and  Ex- 
plaining the  Scriptures  ;  which  Men  of  all 
Religions  were  admitted  to  hear,  in  all  places 
where-ever  they  dwelt ;  and  in  JEqypt  they 
(O^^/^jJ*.  had  a  (z)  Temple  like  that  at   Jerufalemy 
J-VcTso*.  ^"^^^  ^y  Onias,    which  continued  for   the 
fpace  of  Three  hundred  and  torty  three  Years, 
till  the  Deftru6lion  of  Jerufaha  by  Titus ; 

and 


^bf  the  Chrijlian  Religion,  1 1  ^ 

hnd  in  the  Synagogues  the  Scriptures  were 
read  in  tht  Greek  Tongue,  which  was  the 
mofl  univeri^i  Language  then  in  the  World. 
Some  have-* affirmed,    that  as  much  of  the 
Scriptures  as  was  written  in  Solomons  time, 
was  then  trandated  into  the  Syriac  Tongue  ,• 
and  there  is  little  doubt  (^)  but  that  at  lead  (a^ckm 
pa^^ofth^  Bible  was  tran dated  into  (j/-(?i?^  ^^''^•^^'^"'J' 
before  the  time  oi^Aiexamler  the  Great j  but  Eufeb.p'rli 
the  Verfion  of  the  Septuagint  foon  difperlcd  p^^r.Evang. 
into  all  hands,    which  was    made  at  the  •^^••*^*^2* 
Command    of  Ptolemaus  Phihulelphus  ;   to 
whom,  likewife,  and  his  Father,  ^^)-^^^'ifio-^^f^M* 
lulus  dedicated  an  Expofition  of  the  l^^w i^'.-','c.idt] 
of  Mofes. 

By  all  thefe  means,  vail  multitudes  of 
profelytes  were  made  to  the  jemjb  Religion 
in  all  Parts  of  the  World.  .  What  numbers 
there  were  at  Rome  of  this  Religion,  weicnow 
from  the  Romat}  Poets  and  Hifloriins,  dnd 
we  have  as  good  Evidence  of  tlie  Ipreading 
of  it  in  other  Places.  Not  to  repeat  what  has 
been  already  related,  nor  to  mention  particular 
Peribns  of  the  greateft  Note  and  Eminency, 
nor  particular  Cities,  as  Damajcus,  (c)\v\\QXQ{(^)7ofeph. 
iti.^more  remarkably  prevailed,  it  is  evident  j'^'f'^^'^^"'^'' 
what  numbers  df  Peribns,  in  all  Nations,  *  ' 
profefled'this  Relig'on,  from  the  incredible 
Trealures, which  Crajfus  found  in  the  Tpempie 
of  Jerujalei^ ,  being  -.Ten-thoufand  Talents, 
amaifed  there  by  the'^Suiiims  of  Gold  fen: 
^••om  all  Plirc^.by  the   "jeivs,  and-fucii  as 

I  became 


1 1 4        T/ji?  Reafonablenefs  and  Cettainty 

became  Profdytes  to  their  Religion  :    And 
for  the  Truth  of  this'^  Jofej^hns  ^xtGs  Strata's 
(d)jofepk  Authority  ,    who  fays,    (d) .  that  the  Jews 
c!"i2,  ^^'  ^^'^^"^  every  where  difperfed,  and  every  where 
gained  ivicn   over  to  tlieir  Religion  ;   and 
tiiat  in  Alex  anuria  they  had^eir  Ethnarchae, 
or  proper  Magiftrates,  by  whom  they  were 
governed.     And  another  Proof  of  the  mul- 
titudes of  Profelytes  made^to  the  Jewijh  Re- 
ligion,  may  be  had  from  the  great  nam- 
^e)  7^^/»/;.  bcrs  ailembled  W'at  thtix  Pajfovers,  and  at 
f-y,fj^' tliQ^eafls  ofPentecofl,  out  of  every  Nation 
MS\.^.  under  Heaven. 

Thus  mightily  prevailed  the  Religion  of 

the  Hehreivs^  till  their  City  and  Temple,  by 

U)  ibi^-  a  Divine  Vengeance,  as  (f)  Jofephm  often 

V^i'979'  confeHcs,  was  dedroyedj^and   the   Law  it 

Mf^  with  the  Utenfils  of  the  Temple,  was 

carried  among  the  Spoil  in  Titus  s  Triumph. 

.    ^      And.  when  tlie  Jewi0  Religion  had  its  full 

Period  and  Accomplifliment,  the  Chr'tftian 

Religion,  whicii   fucceeded  in  the  room  of 

it,  and  -VA'as  prefigured  by  it,  foon  fpread 

it  feif  into  alU  corners  o*F  the  Earth,  and  is 

■  at  this  day  prcacliai  ampng  all  Nations. 

But  bciorc  I  proceed  to  confider  the  Pro- 
pagation of  the  Chrifi,ian  Religioj^;.  it  may  be 
requifttc,  ( i.)  To  produce  fome  TeRimo- 
nies  o{\the  Heathcas,  cqpcerning  the  Jews 
and  th^^ir  Religion.  (2.)  To  Ihew,  That 
thc|-e  have  becn/alwlys  remaining  divers 
Memorials  oi  the  True  Religion  among  the 

Ikcithen. 


of  the  Chrijiian  Religion.  115 

Heathen.    ( 3.)  To  confider  the  Authority  of 
the  SihyllineybvzdQS. 

I.  As  to  the  Teftimony  of  Heathen  Au- 
thors, it  were  no  rhore  an  Obje<Stion  againfl 
what  has  been  alledged,  though  they  had 
taken  no  notice'  of  the  Hiftory  of  the  Jeivs^ 
than  it  can  be  fuppofed  to  be  an  Objection  a- 
gainft  the  Truth  of  the  Taking  of  Tro)',  or  the 
Building  of  Rome,'  that  the  Scriptures  make 
no  mention  of  either  of  them.  The  Greek 
Hiflorians  were  fo  ignorant  of  Foreign  Al^irs, 
as  (g)  Jofephus  has  obferved,  that  Ephorus^ [QJ'^^ap' 
one  of  the  befl  of  them,  thought  Spain  to  be  i.'  i. ' 
but  one  City  :  and  neither  Herodotus  nor 
Thucy elides^  noranyHiilorian  of  their  Times, 
made  any  mention  of  the  Romans.  The  Roman 
Authors  are  but  of  a  very  late  date,  in  com- 
parifon :  and  the  Greeks ^^  befides  their  igno- 
rance in  Antiquity,  andiin  the  Affairs  of  other 
Nations,  are  known  to  have  been  a  valn^Peo- 
ple,  who  defpifed  all  befides  themlelves,  ac- 
counting them  BarharianSy  and  taking  little 
notice  of  Rome  it  Mi^  before  they  fell  under 
its  Power. 

Yet  many  of  the  Heathen  Writers,  as  Jo- 
fephus Ihews,  have  made  famous  mention  of 
the  Jews ;  though  others  have  given  a  wrong 
and  malicious  Account  of  them ,  \\  horn  he 
proves  to  contradid  one  another,  and  fome- 
times  theri&elves.  Some,  again,  have  omitted 
the  mention  of  the  JeivS'^  though  they  had 
never  io  rnucfi*occaGon  for  it ;  of  which  he 

I  z  gives 


ii6        The  Keafonahlerjefs  and  Certainty 

gives  a  remarkable Inijance  in  otx^-Hieronymus, 
who  though  he  wereGovernor(Ol'.S)TW,  and 
wrote  a  Book  of  the  Succefjbrs  of  Alexander^ 
and  lived  at  the  lame  time  w  ith  Hecatczus^ 
yet  never-iVouchfafed  to  fpeak  of  the  Jevos^  of 
whom  Hccatce^i  wrote  a   p^ticular  Book  : 
But  the  Works 'of  him,  and' of  many  other 
Greek  Authors,  are  now  loH,    w  hich  -Wierej 
written  concern  mg  the  ^&^s^  the  Fragments 
whereof  are  flill  to  be  fccj^  in  Jcfiphus,  Clem. 
Ak^anJrinus,  £i{filfius,^nd  otiiers.    Of  thofe 
whofe  Works  remain,  Herodotus,  relating  the 
Vido.ry  of  PJwifoh  Necko,  in  the  Battel  at 
Megiddo^  calls  Je/ufi/er/i,  Car/ytis  ;  by  a  (mall 
c2r^'^''^n  variatiori,  as  {hyi>r.  Lightfoot  has  obierved, 
St. m'yIi   ^oxKedofia^  that  is,  the  Holy  Oty,  the  ufual 
c.  3.  §.  6.  denomination  .of  that  CitVfc    Stralo  mentions 
'''**•  Mofes  and  Hie  ancient  Jews  u  ith  commenda- 
Diodor.Sic.  tion,     Dhdon^s  SkulijS  names  Mojes  amongft 
rii'n.  NaT.  ^^^  ^^**^^  La w-givers  |if  ancic  nt  Times.   Pliny 
Hifi.  1 5.*  fays,  Jvrufalem  h^s  the  mod  iamous  City, 
^'  H*       not  only  of  Ji-dact,  but  of  the  whole  Eafi. 
'^•''"^"^'^■fl- Tacitus  himlelf  gives  th^s  tellimony  of  the 
Jews,  That  they  u'orfliipped  the  Supreme, 
Eternal,  Immutable  Being.     But  above  all, , 
S'ff'.1)a  l^^^^f^iii)  the  learnedcii  oiihcRofnans^  much 
L 4. c. 3 1. 'approved  their  way  of  Worfliip,  as  being  free 
from  tliat  jWoIatry  whjch  he  could  not  but 
diilike  ip  the  Heathpi  Religion.     And  it  is  ge- 
nerally agreed  by  all,  that  theRchgionofthe 
y^«j*was  received  all  over  the  World  j  and, 
(fOil^id.  Qi^^neza{k)  exprefs'd  it,  Vi^li  ui^lonhs leges 
"*  ^' ' ''  dederunt.  -jl.  Tlierc 


of  the  Chrijliafi  Religion,  117 

li.  There  have* been  .l.vays  remaining  dl-  . 
^•ers  Memorials  and  Remembrances  of  the  ,;(/ 

True  Religion  amongft  the //(?j//;f«.    The  '  ■.-^ii'ii 
Flood  of  Noah  and  tlie  Ark  (/)  were  generally  TO  >>>*•' 
taken  notice  of  by  ^^ j^/?^«  Hiitorians  ;  and^  jf ^.T'-! 
the  Flood  of  Deucalion  was  (w)  plainly, tra'^-^^^^^  ^'^*_ 
fcribed  from  thdt  ot  Noah,     i^ove  is  a  plain  ci^w.  de 
depravation  of  the  vi'ord  Jehovah  ;  and  Djo-  -^^^  ^■^* 
4(4^  Siculus  laid  {n)  that  yJ/^y^x  received  hi5  (i{)  Uod. 
Laws  from  the  G0d 'lai?,  wiiich  is  anothei"^"^-^-'- 
variation  from  it.     And  this  proves  t lie  An-  " 
tiquity  of  the  Heathen  Tradition  concerning 
the  True  God  ;  fmce  the  Jews  ot  latter  tim§5 
would  not  fpeak  the  name  themfelves,  much 
left  communicate  it  to  others.     Apollo  Clarhs 
being  confulted  to  know  who  the  God  JfiO 
was  ;  anivveted.  That  he  is  the  Supreme  Gdd 
of  all,  (as  Macrohiu»{o)  informs  us,  frcrnC<?/-- W  ^^' 
nelms  Laheo : )  which  both  fliews,  that  the  mr.  1 1. 
Heathen  had  know  ledge.^of  the  God  Jehovah^  c.  18. 
and  that  the  Oracles  cnemielves  werefome- 
times  tbrced  to  confefs  tLm  to  be  t'le  Supreme 
God,  though  obfcurely,  and  under  fome  dijr 
guife,  to  amufe  tliofe  to  whom  their  Anfwers 
\pre  returned  ;  as  here  Apollo  would  have 
iilu   believed  to  be  Bacchus.     The  Tetra- 
grammaton^  or  Jehovah,  is  likewiie  fuppofed 
40  be  meant  by  the  tetradys  oi  Pythagoras  ; 
and  'EAfcAey,    a  word  ufed   in   ibngs  and 
Acclamations,  has  a  plain  allufion  to  A/k^ 
luia^  efpecially  with  the  addition  of  f«,  as 

I  3  From 


1 18        The  Bjeafdnableneff  and  Certainty 

From  a  learned  and    large  Account  of 
9uuNat  Mr.SelMs  (/)  upon  this  Subjeft,  it  appears, 
^  Gem.    that  there  was  a  general  Obfervation  amongft 
1,3. C.I 5.  the  Heathen,  of  one  Day  in  Seven  ;  though 
length  of  Time  and  corruption  oi  Manners 
had  greatly  oblcured  or  quite  blotted  out  the 
remembrance  ^f  the  Original  Inllitution  ;  or 
Superilition  had  by  degrees  alfigned  other 
Realbns  for  it :  and  this  is  fufficient  to  recon- 
cile Jofephus  and  other  Authors  with  what 
he  brings,  which  feems  to  imply  the  contrary. 
It  has  been  proved  by  feveral,  and  is  generally 
agreed  by  learned  Men,  that  many  of  the 
Rites  among  the  JEgyptia»s  and  other  Nations 
"Vvere  the  fame  with  thofe  appointed  Ly  the 
Law  of  MofeSy  or  very  like  them.     But  fome 
would  have  it,  t;hat  Mofes  took  thefe  Rites 
from  thofe  Nations ,  without  any  Proof,  or 
pofllbihty  of  Proof,  that  I  can  perceive.    For 
how  Ihould  it  be  proved,  when  we  have  no 
Writings  or  Memorials  of  thefe  Nations  fo  an- 
cient as  thofe  ofH^ofes  by  many  Ages  .•*  _^d 
we  read  in  the  Scriptures,  that  feveral  Eaws 
were  enjoind  the  jeivs^  becaufe  they  were 
contrary  to  the  Idolatrous  Pradices  of  the 
fleatben^  but  never  find  the  lead  intimaticJb 
that  any  were  given  them  in  imitation  of  the 
Gentile  Worfliip  :  and  it  is  unreafonable  to 
imagine  tli|t  they  fhould  have  Law  s  appointed 
in  contradidticn  to  the  Idolatrous  Worihip- 
pers,  and  others  at  the  fame  time  in  compli- 
ance withthenii  when  theywere  by  ^.mira- 
culous 


of  the  Chriftian  Religion,  1 1 9 

culous  Providence  (eparated  and  rllflinguifhed 
from  the  Idolatrous  Nations,  and  kept  forty 
Years  in  the  Wildernefs ,  to  hinder  them 
from  all  communication  with  them,  and  to 
cure  them  of  the  pronenels  which  they  had 
to  imitate  them.  If  it  be  fuppofed,  that  the 
JetDf^  who  were  hated  and  defpifed  by  other 
Nat^ns,  would  be  very  Unlikely  to  be  imi- 
tated by  them :  it  may  be  obfcrved,  that  they 
were  not  always  thus  defpifed,  nor  among  all 
Nations,  but  they  were  better  efteemcd  till 
the  latter  Ages  of  their  Government ;  and 
then  the  realon  of  their  being  ill  thought  of, 
M'as,  becaule  they  were  fingular  in  the  prin- 
cipal Points  of  Worlhip,  and  refolute  and 
zealous  in  the  obfervation  of  it,  and  would 
make  no  compliances  with  the  Heathen 
World  ;  for  they  prelerved  themfelves  free 
from  all  Idolatry  after  their  Captivity  in  Ba^ 
lylon.  But  however  hated  and-  contemned 
they  might  be  ;  yet  the  fame  Authof#Vho 
acquaint  lis  with  it,  exprelfe  their  own  fence, 
rather  than  the  fence  of  the  reft  of  Mankind : 
for  at  the  fame  time  they  tell  us,  that  they 
gained  every  where  Profelytes.  The  Greeks 
AVere  likevvife  ever  defpifed  by  the  Romam, 
but  ever  imitated  ;  and  we  have  now  an  Es- 
^ ample  of  a  neighbour  Nation,  which  is  gene- 
rally both  imitated  and  fpoken  a^inft.  And 
there  can  be  no  other  reafonable  account 
given  of  the  Agreement  of  fo  many  other 
Nations  wfth  the  Jems,  in  their  Rites  and 
I  4  Cufloms, 


1^0       The  Keafonablemfs  and  Certainty 

Cuiloms,  but  that  thefe  Nations,  in  the  times 
of  Sdomoy,  or  Ibme  time  after,  during  the 
flouriiliing  eftate  of  the  Kingdoms  of  fudab 
and  Ifraely  or  perhaps  after  the  Captivity, 
and  hnce  the  DifperAon  of  the  Hebrews,  ]xaLd 
conformed  themlelves  to  them. 

4  Tradition^  of  the  manner  of  the  Paflage 
of  the  Ifraclites  through  the  Red  Sea^  was  re- 
(fl)  Apud  t^if^s^  among  the  People  o^Heliopolh^  related 
■Eiifeh.Prx-  hj  {q)  Artapanus.  Miracles  were  fometimes 
^ar.  1. 9.  -y^^f ought  among  the  Heathen,  by  the  hivoca- 
'-^  '  .  tion  ot  the  God  Ir)  oxAhrahamJfaac  and  Jacob ; 
contra  ceJf.^^d  thcfe  and  other  Hebrew  Names,  as  Ze^ 
].  i,&4.  ifaoth,  and  Adomi^  were  commonly  ufed  by 
adA?Iuk,  ^^^  Gentiles,  in  their  Incantations  and  Exor- 
xij.27,  cifms ,  which  they  retained  by  Tradition, 
O)r^^d«^tho^^ghthey  knew, not  the  meaning  nor  ori- 
£  ^^l^^*  g^"-i  of  them.  Thofe  who  firft  travell'd  into 
p,dsinas,  China,  (j)  found  Heir  em  there,  who  called 
1. 1,  c.  II.  themfelves  Ifraelites^  but  knew  not  the  Name 
(O/f/.^-of  Jl^f-f ;  they  ,j^ ere  difpcrfed  in  fivers  Pro- 
lf^^2'.  vinces,.'  and  reaxd  "tie  rentateuch  in  the  He- 
&  LJt.2*  brew  Tongue,  id  their  Synagogues,  without 
C«)  Lr.  Pomts.  The  obfervation  of  A^(?M'A/<9<7»j-,  Years 
jfifl,  sa.  oijuhlee,  ^nd  Circumcijion,  was  found  amona 
11^ I  ",^'  the  Americans^  and  an  infinite  numler  ofCerek 
Pet.Afarr.  'monies  andCuJlGms  (fays  (t)  Acojra)  which  re- 
iDcc.6.  c.i\'jcfr}hied  the  anfient  Law  of  Mofes.  They  had 
W  ^'"■'''  likewile  ('^ jSJFTradition  ot  NoaUs  Flood.  Hor- 
Amine.  ^//^J'acknovvledgeth  (\)e^)  tliat  the  Name -of 
^rxf.Sal'2.  Jofeph  \^'!LS  in"  u(e  amdng  t\\Q  Americans,  and 
ria&j4.^l^^^j  they  frequently  mention d  the  word  Al- 


of  the  Chrijiian  Religion,  i  2  i 

lekia  in  their  Songs,  and  ufed  Circumcinon  ; 
and  he  iliews,  that  in  their  leveral  Languages 
they  have' aaany- words  from  the  Phcenician        ^. 
or  Hebrew  Tongue.    The  People  of  Befigala 
retJkined  the  Name  of  d^am  ;  and  in  Mada- 
gafcar  they  (x)  had  the  Names  o^Adam,  Eve,  C«}  %^^ 
and  Noah.    60  that  there  is  no  Nation  but  has  f.^^^" 
fllM  had  fome  Memorials  of  Revealed  Religion.  Tom.  i. 
And  It  has  been  iliewn  by  Clem.  Alexajtdrims^ 
by  Eufehius  andr  Theodoret,  and  by  Modern 
Authors,  that  the  Philofophers  had  generally 
fome  knowledge  of  the  Religion  oj-  the  He- 
Irews,    ( 2iS  It  was  particularly  aiSrmed  by 
Numenius  the  Pythagorean,)  that  the  BracL- 
mans  alio    of  India  were  not  unacquainted 
with  it,  and  that  the  Laws  of  the  wifefl 
Heathen  Nations  were  taken  from  the  ,Laws 
of  Mofes. 

III.  The  Oracles  afcribed  to  the  Sihyls  are 
fo  plain  and  fo  particular,  that  if  they  fliould 
be  admitted  for  genuine,  not  only  t)^  Reve- 
lations made  to  the  Jeu?s^  Bur  all  the  Mylle- 
ries  of  the  Chrijiian  Religion  muft  be  fully 
dilcowered  to  the  Heathen  :  but  their  Plain- 
neis  has  been  the  caufe  why  their  Authority 
has  been  much  quellion  d  ;  which  yet  ought 
not  whoffy  to  be  rejedted,  fmce  the  Sibylhne 
Oracles  were  preferved  in  the  Capitol,  till 
the  Reign  of  Honorius,  when  ^iy  were  burnt 
by  Stilico  :  and  it  is  not  to  be  imagined,  that 
f/i/iin  Martyr,  and  other  Chriftians,  w^ould 
cite  Oracles  which  were  in  the  po/TefTion  of 

thole 


12  2         The  B^eafonablenefs  and  Certainty 

thofe  againft  v^'hom  they  cited  them,  unleis 
they  had  been  able  to  make  good  their  Au- 
thority. This  is  a  Subjed:  which  has  ex- 
ercifed  the  Pens  of  many  learned  Men.  I 
ihall  here  fet  down  what  appears  to  .me 
molt  probable  upon  the  Que  (lion,  as  briefly 
as  I  can. 

I.  It  is  evident  from  Firgil^  that  in  the 
Verfes  of  t\\^,  Sihyl  oi  Cuma^  the  Birth  of 
feme  Great  Perfon  was  foretold  ;  and  from 
Tully^  that  this  Perfon  was  to  be  a  King : 
though  both  in  Tnlly  and  Virgil  the  Pro- 
phecy be  mifapplied  to  a  wrong  Perfon., 
The  Fourth  Eclogue  of  Firgil  contains  the 
fence  of  tiie  Sihyl  ;  arid  however  it  were 
defign  d  by  him,  is.  in  mod  things  much 
more  applicable  to  our  Saviour ^  than  to  the 
Perfon  vi^hom  he  defcribes. 

In  Catiline  s  Conlpiracy,  Lentulus  flatter'd 

^  .j^y  .^himfelf  with  the  hopes    of  being  a  King, 

catiiin.     from  (y)  the  Sibylline  Oracles.   And  from  the 

^^'■af-  5-    fame  Oracles,  •  as  well  as  from  the  Scrip- 

cii/f .  ^  *  ^ui'es,   it  is  probable  the  expectation  of  a 

(■OTacit.^^'^^y  who  fhould  arile  out  of  yW^^,  which 

Hii}.  1. 5.  both  Suetonius  and  Tacitus  mention,  (z)  was 

suetonin  ^pj.^^^  throughout  the  Eafl. 

vcjpaj.c.^.       ^^^^^  ^^^^  fays,    [/i/5.2.  Jel^vin.]    in 

difparagement  of  this  Oracle,  is  not  much 

confiderable  i^the  cafe  ;  becaufe  tliat  whole 

Book  is  written  with  a  defign  to  difparage 

all  Divination  in  general  :    For  being  an 

Acadomic,   as  he  profefles  throughout  his 

Books 


of  the  Chriflian  Religion*  123 

Books  of  Philofophy,  he  acknowledged  no 
more  of  any-parr.  of  their  Religion,  than  was 
juit  necellary  to  comply  with  the  Laws,  as 
he  owns  bimfeh'  in  divers  places.  How- 
ever, from  him  it  appears  that  a  Sibylline 
Oracle  was  alledged  to  tlie  purpofe  there 
rQentioned  ;  and  that  being  in  favour  of 
(^fir,  and  of  Monarchy,  if  there  had  been 
no  other,  was  caufe  enough  for  Tu/ly  to  reject 
it,  and^turn  it  to  ridicule. 

z.  Though  the  Verfes  of  the  Silyl  of  Cuma 
were  burnt  with  the  Capitol,  A.  U.  C.  dclxxt. 
yet  Firgil  exprefsly  naming  Cuma,  this  Sihyts 
Verfes  muft  be  ftill  remaining,  or  fuppoled 
to  be  (o  ;   unlefs   what  hs  writes,  bec;^me 
fome  way  or  other  known  before  the  l-urn- 
ing  of  the  Capitol,  and  was  delivered  after- 
wards down  'by  Tradition.      TuIIy  quotes 
Sthylla  Erythnea^    [lih.i.  de  Divin.]    and  if 
he  mean  the  fame  Sihyl  in  the  2d.  Book, 
Mart  tarns  Capella  fays,  (a)  that  Sih^la  Ery-  Cf^)  Mir- 
thraa  and  Cumana  were  tlie  fame.     And  m  2*^f  J^^!' 
the  fearch  which  was  made  for  the  Sibyl-  uiog.  1. 2. 
line  Oracles  in  Italy ^  and  in  all  other  places 
where  there  was  any  probability  of  finding 
any  remains  of  them,  after  the  burning  of 
the  Capitol,  it  is  likely  her  Verfes  might  be 
Becovered.     For  Q J  Valerius  Maximus  iky s,^}^^.''^-^^' 
that  M.  Tul/zii£  (as  he  calls  him,  not  Attilius)  1. 1.  c.  i.  * 
was  put  to  death  by  Tarquinius^  for  fuflering 
Fetronius  Sahinus  to  tranfcribe  the  SihyVs 
yerfes  ;   ajad  whether  they  were  difperfed 

in 


1^4        ^^^  Keafonablenefs  and  Certainty 

m  divqrs  Copies  before  it  was'tlllcovered, 
fo  as  not  to  be  fupprefsd,  it  is  not  known  : 
But  if  they  w'ere  the  Verfes  of  fome  other 
Sibyl,  which  went  under  the  Name  of  the 
Sibyl  of  Ci^ma,  after  her's  were  burnt  witli 
the  Gapitol,  it  is  not  much  material ;  how^V 
ever,  the  Romans  certainly  thought  they 
had  the  Oracles  of  the  Cuman  Sibyl  :  for,  af 
^d9\^dT' ^^^^^^^^^^  ^^ys»  0/  they  allowed  the  Verfe 
Reiii.c.i.  of  all  the  other  Sibyls  to  be  copiod  out 
and  publillied,  though  they  would  not  fuffer 
thole  of  Ciiwa  to  be  read,-  but  by  Order  of 
the  Senate. 

Notwithilanding  all  this  care,  tliey  could 
no^  keep  them  concealed  ;  for  we  meet  , 
therv.  'ften  quoted.  Indeed,  the  Oracles  in 
C/)D:'on/.the  Capitol  {<i)  were  only  Copies  taken  from 
H^/«Mr.  Qj.jgif,als  which  were  left  in  thofe  places, 
from  whence  the  Romans  had  their  ou'n  Co- 
pies, tranfcribed  ;  and  the  Originals  might 
be  rcad.  and  other  Copies  takea.y  how 
carefully  foever  flis  Romans  kept  their 
own. 

3«%  It  being  known  that  the  SibyllinO;, 
Oracles  contained  things  which  concerned 
the  Kingdom  of  the  MeJfiaSy  and  the  Verfcs 
themfelves  being  in  divprs  hands,  this  gave 
occafion  to  fome  to  make  many  more  Verfes>. 
under  the  narng  of  the  Sihyls^  relating  the 
whole  Hiftory'of  our  Saviour,  &c.  But  if 
the  Sibyls  Verfes  had  teen  all  burnt  or 
loH,  oi;.  if  they  had  been  kept  feiclore,  ttot 


of  the  Chrifiian  Keligion,  125 

no  body  could  poffibly  come  to  the  know- 
ledge of  them,  without  leave  from  the  Se- 
nate, there  could  have  been  no  pretence 
for  any  Impoflure^  nor  would  the  Chriftians 
ever  have  alledged  them  as  genuine.  Ce/fus 
objeds  only,  (f)  That  many  things  were  CO  ^"^f"- 
added  to  the  Verles  of  the  Sibyls  :  Not  J^^^^'^'^ce//. 
that  they  were  all  Counterfeit,  or  that  the  *'* 
Chriliians  had  no  means  of  .coming  by  the 
True  :  which  was  an  Advantage  that  an 
Adverlary  much  Ms  fubtile  than  Celfus 
would  not  have  omitted,  if  there  had  been 
any  ground  for  it.  Origen  replies,  That  it 
was  a  malicious  Accufation,  and  that  he  was 
able  to  bring  no  Proof  of  it,  by  producing 
ancient  Copies  more  genuine  than  thofe  which 
the  Chriflians  made  ufe  of. 

And  if  the  Sibyls  had  delivered  nothing 
relating  to  thefe  Matters,  why  fliould  any 
one  couflterfeit  Verfes  in  their  Name,  ra- 
ther thstn  under  the  Tine  of  any  other 
Oracle  ?  There  mud  be  fom.e  ground  and 
foundation  of  Truth,  to  give  any  opportu- 
nity or  pretence  to  the  Counterfeiting  of  it : 
And  the  Prophecies  of  the  Sibyls  concern- 
ing Chr/fi,  mud  be  the  occafion  of  all  the 
additional  ones  which  were  falfly  afcribed 
to  them.  - 

^\.  Ifaac  Vojftus  thought  that  great  part 
of  thele  Oracles    were  compofed    by  the 
Jews.     And^fcdeed,  Paiifanias  lays  (/)  one  (/)  p-»- 
of  the  Sibyls-  was  by  the  Jews  called  Sahha  ;^^ l^^^] 

the 


126         The  Keafoffahleneff  and  Certainty 

die  lame,  I  fuppofc,  who  is  mention'd  by 

^^liart.    '^  Julian;  and  by  Sui^as,  faid  to  be  defcended 

•'2.C.35.  fj.Qj^  ^r^^^^  and  named  Samlethe^  call'd  the 

,  QhaUaan^  and  by  feme  the  Hebrew,  and  alio 

ah  Akx"  '  the  Ferfian  Sihyl ;  whom  f  Alexander  ah  A- 

l.3.c.i<<.    lexandro  calls  Sibylla  Judaa. 

But  if  thefe  wtre  only  Heathen  Oracles, 
yet  there  is  reafon  to  believe  that  the  Pre- 
didions  concerning  Chrifl  were  very  plain, 
though  not  lb  particuly  as  tMbfc  now  fet 
down  in  the  Sibylline  Books ;  both  becaufe 
the  Heathen  having  but  few  Oracles  of  this 
nature,  and  lb  many  of  a  quite  contrary 
Nature,  it  was  the  more  neceffary  that 
thefe  Hiould  be  plain  j  and  becaufe  we  find, 
that  when  God,  in  his  infinite  Wifdom,  faw 
it  fitting  to  reveal  himfelf  to  others,  he  did 
it  in  as  plain  a  mariner,  and  Ibmetimes  in  a 
plainer,  than  he  did  to  his  own  People  in 
any  one  Propheo^. 

Thus  Balaam's  Prophecy  is  as  plain  as  any 
Proj3hecy  of  that  time  at  leall';  and  our 
Saviour  dilj^overed  himfelf^  more  plainly  to 
th(i  Womdn  of  Samdria,  than  he  had  yet 
djone  to  any  of  his  Dilciples,  '}ohn  iv.  26. 
Not  to  mention  the  Dreams  of  Pharaoh  and 
Nehiichadnezzar,  or  the  Meflage  of  Jonah  to 
the  Nhievites,  And  as  Balaam^  an  Inchanter, 
or  Sorcerer,  deHvered  a  true  and  famous 
Prophecy  of  Chrifi^  and  the  Devils  were 
forced  to  confels  him  to  be  thfe  Son  of<^d% 
fo   if   is  realbnable  to   bdievej    that  God 

might 


of  the  Cbriflran  Religion.  \2j 

might  ordain,  th^t  thefe  celebrated  Prophe- 
tefles,  whofe  Oracles  were  otherwiie  the 
Devils  Inftruments  to  promote  his  Ends, 
ihould  foretell  our  Saviours  Coming  :  And 
ytt.Si.Augufiine  affures  us,  (^)»  that  the^^V^H^- 
Sthjlla  Erythneay  or  Cumana,  had  nothing  of  j.is.ca/. 
Idolatry  in  her  Verfes  ;  but  fpoke  fo  much 
agairft  it,  that  he  believeci  her  to  belong  to 
^e  City  of  Go  J. 

5".  The  di^rence  which  there  is  between 
Firgil's  Fourth  Eclogue,  and  the  Tranflation 
of  it  into  Greek,  in  Qonflantines  Oration,  is 
rather  an  argument /^r  the  Authority  of  the 
Sibylline  Oracles,  than  againft  it.  For  Con- 
flantine  was  wont  to  compofe  Viis  Orations 
and  Epiftles  in  Latin,  and  they  were  tran- 
flated  into  Greek  by  fome  wl:om  he  em- 
ployed in  that  fervice  :  And  the  AutUor  of 
the  Tranflation,  tranflated  only  what  was 
properly  Virgil'* s;  but  when  he  came  to 
what  was  by  Firgil  borrowed  from  the  Sibyl, 
he  wrote  down  the  Original  Greek,  not  tran- 
flating  the  variation^  which  Firgil  had  made 
from  it,  to  apply  the*  t^rophecy  lo  his  own 
Subjed:. 

It  is  well  known  tliat  the  Ajicients  took 
as  great  a  hberty  as  this,  in  their  Tran/la- 
tions  ;  and  it  was  the  more  allowable,  when 
there  could  be  no  Defign  or  likelihood  of 
Deceit  in  the  Tranflation  of  fo  famous  a 
Poem  as,«tiiaii:£c/c^«^  of  P^argil.  This^was 
but  'to   point  out    the    Alterations  \\'hich 

plrgil 


1 28  The  Redfoffablefjefs  and  Certainty 

Firgil  had  made,  and  to'^fliew  how  eafily 
thele  parts  oF  I'ns  Poem  might  be  luppiied 
from  the  Original  Greek  ;  ^nd  perhaps 
this  was  a  known  TranHation  of  that 
Eclogue  which  had  been  made  with  "this 
defign. 

It  were  no  di/ScuIt  matter  to  Anfwer  all 
the  other  Objedions  which  ai^e  wont  to  be 
brought  againll  the  SihyUifje  Ot^acles,  fo  far 
as  the  Notion  here  propoied  •  is  concerned 
in  them.  For  though  the  Books  which  we 
have  now,  contaia  manifefl  Fah'ifications  and 
Forgeries ;  yet  tliere  mufl  have  been  (bme- 
tRing  real,  to  givx  a 'pretence  and  counte- 
nance to  fo  many  elaborate  Forgeries  of  this 
nature,  and  that  was  the  SihylUne  Oracles 
^  fnentibn'd  in  tull^,  ^Sallufi,  yirgil  ^  &c. 
We  may  therefore  conclude,  that  the  True 
Religion  received  a  comiderab'e»Promulga- 
tion  from  thele*  Oracles,  which  ferved  to 
a\^"aken  in  the  Gentiles  an  Expedation  of  a 
King  to  be  born  in  Judie^  ^:^ 

As  foon*  as  the  Qoipel  appeared  in  the 
World,  like  the  Rifing  Sun,  it  defufed  its 
Divine  Light.«nd  Influence^nto  all  Parts  of 
the  Earth  ;  its  Propagation  was  it  lelf  a 
Miracle,  and  anfwerabic  to  that  miraail^jus 
Power  of  Languages,  and  other  nirans  by 
which  it  was  acconnj^hed.  Terudlian  ac- 
(J)  ^J^"^- quaints  us,  (/j)  tlijft  it  ws^s  ibon  propaga- 
^({^s,{!'j,  g^ted  beyond  the  Bounds  of  the  Rommrf.m' 

pire; 


of  the  Chrifliah  Religion,  52^ 

pire  ;  he  fpeaks  of  the  Northern  Parts  of 
Britain  :  and  we  know  it  received  as  early     • 
a  Propagation  in  other  Enlaces  more  remote, 
being   preached  by   St.  Bartholomew  (/)  to  CO  •'^"M 
the  Indians y  by  St.  Thomas  to  thQ  J'artbians,  f'-^'^^j' 
znd  to  tht  Scythians  by  St.  Andrew:     '  c!io.    *' 

In  St.  Auguftine'^s  time  {k)  the  Qhriflians  (jQix.A^i- 
were  more  numerous  in  alrtiie  known  Parts  ^^'^^/^jl' 
(rf  the  World,' than  the  Jews  and  Heathens^f. 
together  :  .  Apd  we  have  reafbn  to  believe, 
^  that  the  Zealof  the  Apoflles,  and  their  im- 
mediate Difciples  and  Followers,  •  had  car- 
ried the  glad  Tidings  of  tlje  Gofpel  farther 
than   either  Ambition   or  Avarice   it  leil^ 
till  of   late  years,    had    madey  any  Diico- 
very ;  which  TertuIIian  likewife  fuflicierftly 
intimates. 

The  Crofs  \^'as  found  tQ^be  in  ufe  aAong 
the  Chinefefi  by  thole  who  firil  went  from 
Europe  (/)  into  China  ;  and  a  Be//  was  feen  2  c/ii/?T° 
there,  which  had  Greek  Characters  engraven  Expedh.'a- 
on  it:  And  thofe  who  lionour'd  the  Crofs  P'*'^  ^^""^^^ 
were  in  lb  great  numbers  in  the  Northern  Aivanse- 
Provinces,  that  they  gave  Jealoufie  to  the  ^>^^^o  ^W- 
Infidels.     The  Chriftians  there  were   cali'd  ^^^^^l'^''' 
Ifai^  from   the  NamQjefus:  A#jd  from  thee. 31. '   * 
Chaldee  Books  which  were  found  upon  the 
Coafts  oi  Malabar,  it  appears  that  St.  Tho- 
mas ^r^Q\\d  the  Gofpel  in  China^  andloun- 
ded   many  Churches  there.      The  Paflages 
Vv^hich  prove  this,  may  be  feen  in  Trigautius 
and  Semedo,  tranllated  out  of  thofe  Books. 

K.  Nicolas 


t  go         The  Keajfondblenefs  and  Certainty 

(m)Furch.  jsiacolas  de  QoHti  (m)^  faith  of  the  Chhefe, 

^15!-'"**  that  when  thef  rife  in  tiie  Morning,  they 

turn  their  Faces  to,  the-'E^fl,  and  with  tiicir 

Hands  joined.,  ipy,  God  in  Trinity  keep  us  in 

this  Law. 

(n)  Le       The  Gofpel  was  preach'd  in  China  («)  by 

M^mirs'  ^^^^  ^""'^'^  ^^""^  ^^^^^  Jud^a^  and  feem  to  have 
p.  34?. '  been  Monks,  Ak  D.  dcxxxvi^  as^t  appears 
semedo.ih.  \^y  ^  Marble  Tabtecrefted^^.t).  dcclxxxii, 
and  found  A.  D.  mdcxxv.     This  Monument 
contains  the  principah  Articles  of  the  Chri- 
ftian  Faith  :  ^he  fubftancc  of  the  Infcription 
may  ht  feen*  ift  Le  Comptes  Memoirs ,  and 
the  whole  is  rraflfHatcd  by  Sernedo.      Hor- 
(0)  fforn,  ftius    ((?)   kide^    re^ds'this  Inlcription  ,• 
"^"^  Tf'"*^  wiSch  was  likevri'e   produced  by  Kircher, 
1.4.  C.15.  as  counterieit ;  but  without  any  caufe,  that 
I  cafti  p9i*ceive  14  For  if  it  were  a  fraud, 
there  is  no  reafon  to  think  that  we  fliould 
not  find  all  tile  Points  of  Popery  inferred 
in  it.  " 

{p^H'mov,      Oj or  ills  Writes,  *(/>)   that   the   Brachmans 
^R^bJk-  ^e^ieve^  a   Trinity  in  the  Divine  Nature, 
man.Lufi-  and  a  God  Incarnate  to  ^focure-the  Sslva- 
tav.KeiUy  ^ion  (^f  Mankind  ;  %nd  that  the  Church  of 
*^*         St.  Thomas  ^«^as  efteemed  moft  Holy  among 
the  Saracens.,  and  oth.cr  Nations,  for  the  re- 
port of  i^//'^<r/^i*  wrought  there.  ^ 
(^q^Cont'i-    'The  Gentile's  of  Indvflan  '($')  retain  fcJIlie 
Srf/f  Notion  of  ..the  /r//^,  and  6'i  the  Incarna^ 
MUermer,  tion  of  thc  SecoH^  ^erfon,  though  Corrupted 
Tom.  4.    ^)^4th  fabulous  Stories.                    -^^^ 

The 


of  the  Chriftian  Religion.  151 

The  People  of  Ceylon  (r)  do  firmly  believe  CO  Capr. 
the  Refurredion  of  the  Body,  '  ^JJ^  J* 

The  Iniicms  in  America  {s)  worfhipped  a  Ceyhn^ 
God,  who,  they  faid,  was  One  in  Three  and  P^"  5*  • 
three  in  One.    They  Baptized  (0  their  Ghil-  (s)  jaf, 
dren,  and  ufed  theCrols  in  Baptifin,  having  ^"^•^^' 
a  great  veneration  for  the  Crofs,  and  think-  A)*^^^,  * 
ing  it  a  prefervative  againil  Evil  Spirits :  Mart.  De- 
they  believed  the  {u)  Reiiirredion  "  of  the  ^^j^^^^^-|* 
Body;    they   had  Monafleries,   Nunneries, c. 9. 
Confeflbrs  and. Sacraments  :  And  the  Mexi-  C«) ^' 
cans,  {x)  in  their  ancient  Tongue,  called  their  fnBraf! 
High-Priefts  Papaes,  or  Sovereign  Biihops,c. i5. 
as  it  appears  by  their  Hiftories.  \^^^'^°^* 

It  is  a  remarkable  -Relation  Which  Lerius  23!*24,2/. 
gives  (y )  of  the  People  of  Brafil,  That  0)  ^^"^ 
when  he  had  difcourfed  to  them  concerning  j^^^^^'*'' 
Religion,  and  endeavoured  to  perfuad^  them 
to  become  Chrillians  ,•  one  of  their  ancient 
Men  anfwer  d^  Thathe  had,  declared  excel- 
lent and  wonderful  things  to  them,  v/hich 
put  him  in  mind  of  wjiat  they  had  often 
heard  from  their  Tore-fathers,  That  a  long 
while  ago,  many  Ages  before  their  time, 
their  cam.e  a  Stranger  into  their  Gountrey, 
in^/uch  an  Habit,  and  with  a-B(^rd,  as  th^ 
faw  the  French  wc3ir,  (^  for  thefe  Americans 
wear  none)  who  preached  to  them  in  the 
fame  manner,  and  to  the  lame  eSec^,  as  they 
had  now  heard  him  do ;  but  that  the  People 
would  not  hearken  to  him.  tJ fon  which 
Lerius  obferves,  that  Nk^phortts writes.  That 
K  z  St.Maf' 


152        Tlje  ^eafonabkftejs  and  Certainty 

Si.^fatthew^XQ2iQ\kd  theGofpel  toCanmhals ; 
and  he  thinks  il*noC  improbable  that  fonie  of 
the  Apollles  might  pafs  into  America,  ithnt 
'the  Soiifid  of  the  Gofpe!  might  go  into  aSthe 
earth.  And  it  ^is  obiervable,  thar  he  found 
many  wprBs  in  the  Brafilian  Language  taken 
out  of  the  Greek  Tongue. 
(^Jfiora.  Hornius  {z)  o^ns,'  as  every  Man  elfe  mufl 
teflcfiX  ^^  ^^^^  oonfiders  it,  that  there  are  manifeft 
c.  2.  &  Tokens  of  the^  Rites  and  Dodrines  both  of 
L4.C15.  i\iQ  Jewijh  and  Chriji ion  ReW^ion  am.ongthe 
Americans';  as  of  Wrcumctficfi^  Baj}tifm^'  the 
Trinit^y  xht  Lorti^ ^Suppe^^  6:c.  but  then  he 
is  for  bringing  tie  Jews  find  Chrijliaws  thi- 
ther his  o\vn  way,  and  will  have  the  Jevds 
cofhe  ih  company  of '"'the  Scythians ;  and  tlig 
Chriftian  Rite^to  be  brought  irf  with  the 
Tatks^nd  Tartars, ^or  from  Japan  and  China  : 
Though  fie  likewffe  appBoyes  and  confirms 
the  Relation  which  Powel  ^nd  ^Hackli^yt  gi^c 
of  a  Colony  tramplanted  into  America^  b]| 
Madoc^  from  Walks,  ^ 

^  Sevcfal  Utages  which  Ifre  obferycd  tp  be 
among  the  Natives,  by  thcMiiTior^ies,  feih 
in  the  Eaft  and  WeJklncIies,  aqd  to  have  a 
near  rcferablance  to- t,heir  jaw  n 'Rites,  feem 
to  prove  ffiat  thete  have  formerly  been 
Chnflian  Monks  amongfl:  them  ,•  rather 
than  tliat  this;  proceeds^  ( as  the  'Ma&vi^ 
naries  imagined)  i^qm  an  ambition  that 
the  Devil  has  tofApe,  as  they  fay,  what 
is  done  in  God's  Service ;  cr  that:#e>may 
,,  ^  conclude, 


^^fthj^hriftiaft  Religion.  133 

conclude,  as  fomQ  Prot^auts  have  done  a 
little  too  haljily,  that  this  j|-felf  is  a  fuffi- 
ciegt  Argupejit  that  the  Devil  is  the  Au- 
thor of  luch  Rites,  becaule  the.y  are  found 
amongll  his  Worfhippfers.  „,Jf  we^.  cohfider 
the  vaft  .numbers  of  Monks,  iri "  ancient 
^Hmes,  in  the  Eallern  Parts  of  tlife  World, 
who  were;  Men  of  an  adive  and,  indefati- 
gable i^eal,  it  miy  well  \y^  fuppofqd  that 
fome  of  them  might  find  the  way  into  ttiofe 
Countreys  vvhich  ha\(e  been  but  lately  dilco- 
vered  to  the  reft  pf  the  World.,     ^ 

It  is  evident  frcMn  the  unapimous  Tefti- 
mon}^  bajh  of  Protejlant^  andPap/flf,  that 
there  ,afe  manifeU,  ^ken%  anu  all  Parts  of 
the  World,  tliat  the  Ithriftian  tlfeligion,4ias 
fieen  preached  amongll  thenk     Arid  it  mud, 
in  common  Juftice,  be  confefl,  that  the  lat-(;rt)  Hi- 
ter  MilTionariesi  liave  preached   t^e  Gofpeb'^''"- ^o;- 
aimng  thQjnJians  with  great  zeal  and  liic- Jf^'^'^i'fj' 
cdV.    A  King  of  Cd'/Zi^^W  received  Baptifrnjc.  4. 
and  was  very  zealous  to  bring  over  hisJSub-  C^),^^''!"* 

•     •         tea   •  dd  cLtvcTiiS 

jeds   to  the  Chriflian  Faith^j    and^one   oi G^nuRiViz, 
thpir  mQfl.  learned  Men  became  a  Chrifcia^'n  i^-  ^<^y'^?P 
It^the  lame  time  ;  butJthe  King  was  depdfed  f^^7j% 
1^  his  Idolatrous  Subjeds.     Some  of  xhQOfor.'dere' 
Khigs  of  Congo. Xh)\\dMQ  bfeifi  converted. *"*  g'"^"; 
The    King    of  Mononipt'apa  C  c  )  j   reigning  lc')T(tvet- , 
A.  D.  iviDcxxxi,  was  a  Chriflian.  ^   And  in  i^iH.  ^  -• 
Japan  \d),    A.  D.  mdcxhi,    there'  were^f^J^j,'',;. 
Four  hupdred    thouff od  Chriftians , .  who  de  ReiigJ-n 
were  all  dellroyed  (e)  by  the  Ferfecution  ^'^«'' ^'' . 

V3  raifed/""''"- 


154       "^^^^  Keafonahtentfs  and  Certainty 

faifed/  through  the  Covetoufnefs  of  fbme 
Dutch  Merchants,  a^nd  their  maHcious  Plots 
and  Contrivances,  to  engrofs  the  Trade  of 
thofe  Iflands  to  themfelves.  And  indeed, 
by  the  Accounts  which  we  have  pf  thofe 
Parts,  the  Lives  of  the  Europeans  have  been 
fo  fcandalous,  and  fo  contrary  to  .  their  Re- 
ligion, that  befides  the^guilt  ol^  the  {\vk 
themfelves,  they  have  a  great  deal  to  anfwer, 
for  fhat  hindrance  which  they  have  thereby 
given  to  the  progrefs  of  Chriftianity  among 
thofe  poor  People,  who  have  generally 
fhewh  a  good'  indinatidn  and  forwardnefs 
to  be^  inftruded  ;.  and  in  times  of  Perfecu- 
tion,  both  faom  Mahmetans  and  IdoIaterSy 
even  Children  have  born  all  forts  of  Tor- 
(f)Varen.mtr\iS  (/)  With  wondcrful  Cotrage  and 
ib***-        Patience.  ' 

(gyvarer.     ScvtrsA' Kings^W  Japan  (g)   have  been 
deyipan.  converted  :    And  in  Chinay  many  of  their 
^semed.      principal  Mm^arines^:  or   Governors,   have 
Utft^  of   been*  eminent  for  their  zeal  in  tlie  (^riftian 
^JH"'.      Iklision  :  and  though  tljte' '  Chinefis  are,  na- 
tell.  Tar '  turally  very  timorous  ^na  towaroiy,   yet 
tar.  Le    i^\]{  times  of  Perfec,uti6n, "  they  *have  been 
f"^cl     obferved  td*continue  ^rm  and  ft^lxift  in  the 
Faith.     We  *^re  tbld,  that 'the  Mother,  the 
Wife,  ahd^the  Eldefl- Son  of  the  Empejor 
of  China,    w^re''  formerly  converted  ,    aSd 
that*  there    is  lately  an     Edid    publifh'd 
h    favour  bf    the*  ^Chriflian    Religion  in 
China ;   that  a  Prince  of  the  Blood  a  be- 
'    '  come 


ef  the  Chriftian  Religion^'  13$ 

come  a  Chriftian;  and  that  the  Emperor 
himfelf  has  caufed  a  Churcjj  to  be  ereded 
in  his  Paklse,  and  lodges  the  Midionaries 
near  his  own  Perfqn.  And  in  tjie  Wefi^ 
Indies,  Cortes  wrote  to  th^  Emperor,  That 
the  People  of  Mechoacan  (/;)  fent  to  hxm  (h)  fof.d- 
for  an  Account  'of  his  Religion,  being  ^''^^•^'- s* 
weary  oftheir  owHy  for  its  cruel  and  bloody 
Rites.  <" 

It  is  obfervable,  That  Chrijlzamty  has 
been  ftill  profefied  in  thofe  Parts  of  the 
World  where  there  has  been  mod  Learning 
and  Commerce ;  where  they^have  been  molt 
able,  and  have  had  moQ:  opportunities  to 
jnilruil  other  Natioqs'.  To. which  end,  the 
vail  extent  firfl:  of  the  Gr^^'l ,  and  Latifiy 
and  Syr'uc^  andHince  of  tlif  Sclauonian  and 
Arahkk  Tongties,  has  been  very  advanta- 
geous;  the  Scriptures  *of  the  New  Tefla- 
raent  being  written  in  the  firfl,  and  tran- 
flated  into  all  the  reft.  And* though,  by 
the  Jjjft  and  Wife  Providence  of  God,  Ma- 
humetans  and  Idgiater $*  hsiVG  beea  fuftered 
to  pofteis  themifelves  of  thpfe  Places,  in 
Greece^  Afia  and  Africay  where  the  Chriftian 
Religion  formerly  moft  flouriilied  ;  yet  there 
are  ftill  fuch  remainders  of  tlie  Chriftian  Re* 
ligim  amongft  them,  as  to  give  "them  oppor- 
tunity to  be  converted  f^'^and^  when  their 
fins  iliall  not  'liinder,  to  reftore  the  Gofpel 
to  thofe  ^Countries ,  as  before.  For,  by  {i)Brere- 
Mr.  Brerewood's  Account,  (i)'irE)  the  Y)Q^^'^od'%En' 
K  4  mmions^ 


^^6      The  Reafofjablenefs  and  Certainty 

minions   of  the  Turk,'  in  Europe,  the  Chri- 
ft  tans  m^iXiQ  tw^  third  parts  at  leaft  of  the 
Inhabitants;  and  in  Conftantimple  it  felf,  he 
reckons  above  Tw'tnti„Chriftian  Churches, 
and  above  Thirty  In  Thejfaloffka,  where  the 
Mahomet aps    liave    (  or  had )   but    Three 
(O  Kt-  Molques.     Which,  by  {k)  Sir  Paul  Rkaut^s 
lf!he  ^ot'  Account  of  the  prefent  ^te  of  the  Ottoman 
tom.Emp.  Empire  has   not  been  without  very  conii- 
Lz.c.ii,  (jerable  effed; :  Fpr^  a  S^€t  among  th^Turks, 
■  '         called  Haiettt,  hold  that  Chrift   is  Eternal, 
that  he   was  Incarnate,  and  that  he  ,iliall 
come   to  Judge    the  World    at  the   Laft 
Day.     The  Students-  in  the  Grand  Sigt^iors 
Court  generally  maint;|in,  that  Chrifkis  God, 
and  the  Redeemer  of  the  World ;    and   this 
is  a  common  Jenet  in  Qmftanttnople  ;  the 
Profeflbrs  of  it  are  iiyled  f^hupmejfahz,  or 
the  Good  J^ollowers  of  the  Mejfiah,  and  Ibme 
.  have  fuflered  Martyrdom  ■  in  maintenance 
of  this  Do£b:ine.     And  the  Turkifli  Soldiers, 
in  the  Confines  o{, Hungary  and  Bofnifi,  read 
the  Gofpel  in  the  Sdavonmn  Tongue.    It  is 
^O.poftor  alfo  oblerved  Igtejy,  by  (/Ji«,  learned  Author, 
^^j-fofMa-th^^  the  Chnft'ians  ijad  better  Terms  from 
homet^      Mahomet  himfelf,  than  any  other  of  liis  Tri- 
butaries ,*  and  thai  there  is  no  Elahometan^ 
Countrey  iwhere  the  'Cbriflian  Religion  is  nolN, 
cfteemed  the  be%  next„thek  own  ;  and  die 
Profi^br?  of    it  accordingly  ^re^pected  by 
them,  before  any  otiier  iprt  of  Men  that 
differ  fro^  .thtm. 


cf  the  Chriflian  Relighft,  157 

In  j^frica,  befides  the  Chriftians  living  in 
Mgjpt^  and  in  the  Kingdom  of  Congo  and 
Angola^  theirlflands  upon  the  Weftern  Coails 
are  inhabited  by  Chjriftians ;  and  the  vafl 
Kingdom  of  Hahajfia^  or  Ahajfinia^  fuppofed 
to  be  as  big  as  Germany^  France^  Spain  and 
Italy  taken  together,  (according  to  yix.Erere- 
ivooas  computation)  is  poflefs'd  by  ChriRians. 
And  till  lefs  than  Two  hundred  Years  ago,  , 

Nuhia,  a  Countrey  of  a  great  extent,  lying 
between  xhs^quator  and  the  Northern  Tropick^ 
continued,  as  it's  believed,  from  the  Apoflles 
times,  in  the  Chriilian  Religion.  In  Afia,  he 
fays,  mod  part  of  the  Empire  of  Rujfia,  the 
Countries  of  CircaJJia  and  Mengrelia^  Georgia 
and  Mount  Lihanus^  are  inhabited  only  by 
Chriftians,  befides  tiie  difperfion  of  them  into 
other  Parts,  under  the .  denomination  of  Ne- 
florianSyfacohites^Maronites,  2ind  Armenians,  the 
laft  of  which  are  a  People  exceedingly  addidted 
to  Traffick  (w),and  have  great  Privileges  gran-  (m^Bme- 
ted  them  by  the T^^r^^,  and  other  Mahometans ;  ^-f^^"' 
they  are  found  in  multitudes  in  mod  Cities  of 
great  Trade,  and  are  more  difperfedthan  any  ' 
other  Nation  but  the  Jews ;  and  the  Jacobites 
are  reported^  to  be  difperfed  into  Forty  King- 
doms. In  the  Promontory  extending  it  felf 
into  the  Indian  Sea,  are  tlie  Chriftians  of  Saint 
Thomas-  fo called,  becaule iiJ^ converted  by 
liim,who  is  believed  to  lie  buried  at  Maliapour, 
and  they  have  continued  in  the  Chriflian  Re- 
ligion from  his  time.     It  mud  be  confefs'd, 

that 


138         The  R.€afouahlenefs  and  Certainty 

that  iri^Mengrelia,  artd  other  Countries,  the 
Dodf ines  of.  Religion^  are  much  corrupted, 
and  their  Prad:ice  veiT  different  from  the 
Profellion  of  Chriftiaig^^  but  however,  they 
retain  the  Gofpel  among  them,  and  it  is 
every  Man's  own  fault,  it  he  make  not  a  good 
ufe  of  thofe  Means  of  Salvation  which  God 
in  his  Providence  has  4^rded  him.  Of  late, 
the  New  Tefiament  <%  the  Malayan  Tongue, 
and  Grctius  his  4^ellent  Book  of  the  Truth 
of  the  Chf'ijlian  Religion  in  Arahick^  have  been 
traiftflated  and  printed,  at  the  Charge  of  the 
Honourable  Mr. Boyle;  and  the  firft, difperfi: 
over  all  the  Eajl-h^ies^  where  the  Malayan 
Language  is  ufed  ;  an^^  the  latter,  into  all  t|ie 
Countries  where  4'^abick  is  fpoken.  He  alfo 
contabuted  to  the  Impreflion  of  the  New  Te- 
jlament^  which  was  made  by-i^he  turkifb  Com- 
faHy,nn4she  Language  of  t'iC  Turks,  in  Ame- 
rica^ it  is  notorious,  that  the  Chriftians  are 
fuificiently  numerous,  and  have  I'ullicicnt  op- 
portunities to  infl:ru(i  the  Nativds,vif  they 
were  but  as  careful  -  to  ijmprove  them  to  fo 
good  an  ^ndy  mther  thanin  purfuit  of  tfheir 
own  Gain.  •  ',  - 

-The  lumm  of  all  is  this.  Before  the  Flood, 
Re'velat/ofis  w  ere  4b  frequent,  and  the  lives 
of  Men  (b  long,  that  no  Man  could  beignlft- 
rant  of  the  CSSSnion,  and  jof  the  Providenoe 
'  of  <jod'  in  thd  Government  of  the  Worldj 
and  the  Duties  required  towards  him.  ^ud 
in  tlie  firfl  Ages  after  die  Flood,  Go4's  Will 

revealed 


of  the  Chrifiian  Religion,  i2p 

revealed  to  Noah,  and  the  Precepts  given  to 
hj^  at  his  coming  out  of  the  Ark,  mud  be 
well  known'' to  all  the.furviving  World  ;  and 
as  ibonas  tlie  remembrance  of  them  began  to 
decay,  and  Men  to  fall  into  Idolatry,  Abraham 
and  the  other  Patriarchs  were  fent  into  divers 
Countries,  to  proclaim  God's  Command- 
merits,  and  to  teftifie  againfl  the  Impiety  of 
Idolaters,  where-ever  they  came.  For,  to 
publifli  the  Revealed  Will  qf  God,  and  make 
it  generally 'known  in  the  World,  God  was 
pleafed  to  chufe  to  himfelf  a  peculiar  People, 
and  to  fend  them  firll  out  o^  Mefipotamia  into 
Canaan^  and,  upon  occafion,  back  again  into 
Mefopotamia  ;  and  then  feveral  times  into  JE.- 
gypt ;  and  from  thence,  after  they  had  dwelt 
tiiere  foifie  hundreds  of  Years,  into  Qanaan 
again  ;  at  what  time-  he  appointed  them 
Laws,  admirably  fitted  and  contrived  for  the 
receiving  of  Strangers  and  Profelytes.  After 
many  fignal  Vidories,  and  after  other  Capti- 
vities, they  were  carry'd  away  Captive  to 
Babylon,  and  were  ftill  delivered  and  reftored 
by  a  wonderful  and  miraculous  Providence, 
and  had  vaft  numbers  of  Fr(?/^/y/^<?x  in  all  Parts 
of  the  known  World,  and  many  footfleps  and 
remainders  of  the  True  Rdigion  are  found  in  * 
the  remotefl  Parts  of  the  E^rth.  And  when, 
by  the  juft  Judgment  of  (Md  upon  the  Jeivs^ 
for  their  fm,  in  rejeding  the  MeJ/tas,  they' 
were  rejeded  by  Him,  from  being  his  People, 
they  were  difperfed  throughout  the  World,  for 

a  Tefti- 


1 40        The  Keafonablenefs  and  Certainty 

a  Teilifnony  to  all  Nations,  that  Mofes  and 
the  Prophets  cjeiiv^red  no  other  thing  than 
what  God  had  revealed  to  them  ;  fince  they 
continue  to  imintain  Ind  allert.  thofe  very 
Books  which  plainly  foretell  all  that  Ruine 
and  Deftrudion  that  has  befallen  them  ^r 
their  Infidehty  and  Difobedience.  They  are 
a  (landing  Evidence,  in  all  Parts  of  the  VVorld, 
of  the  Truth  of  the  Chriftian  Religion^  bearing 
that  Curfe  which^their  Fore-fathers  fo  many 
Ages  imprecated 'upon  themlelves  and  their 
Pofterity,  when  they  caufed  Chnji  to  be  cru- 
cified. And  th^  Gofpel  has,  by  its  own  Po\)i^er 
and  Evidence,  maniffefted  it  felf  to  all  People 
difperled  over  the  face  of  the  whole  EartJ). 
To  which  might  be  added.  That  the  Maho- 
met am  ownmg  fo  rauich  of  the  Roligion  rc- 
vealSf  both  in  the  Ora^  and  New  Teitament, 
:^fford  fome  kind  of  TSflimcny  to  the  Truth 
of  it,  in  tliofe  vail  Dominions  of  which 
they  -are  poilefied.  ^111  the  mofl  remarlcable 
Difpenfatioris  of  Providence,' in  the,lcvpr;al 
Changes  in  the  World,  have  had  a  particulaij- 
iftfluence  in  tiiei>rop^ga^iori  of  the  True  fee- 
ligion.  Cyrus ^  _  Akxanfter'  the  Great,  divers, 
of  the  Roman  Emperors,  and  of  latter  Time% 
^  j^fherlaiHy  and  fev.eral  other  Princes,  wi^ 
great  Favourers  of  ut  ;  and  the  word  ofMa|| 
and  the  moft  utijjikely  Accidents,  have  co3f 
.  tributcd  towardrthc  promotion  of  it. 

if  •"  >-  Objected,    that    ttetivithftu>itl^ 
all  ii  s  heen  faid^  gre\it  part  jf/fk 


of  the  Chrijiian  Religion,  14 

WifffJ  are  Unhelievers.      Let   it  be  confi* 

I.  That  there  is  no  Nation  but  has  great 
Opportunities  of  being  Converted ;  and  it  is  e- 
\'ident,  frorh  what  has  been  produced  concern- 
ing the  ChinefevLud  xhQ  Americans  themfelves^ 
that  the  Chriftian  Religion  had  been  preached 
among  them,  though  the  knowledge  of  it  was 
loft,  through  their  own  fault,  before  the  late 
Difcoveries  of  thofe  Parts  of  the  World.   And 
as  ChriA  came  into  the  World  in  thefulnefs  of 
time  ;  fo^  in  the  fulnefs  of  time ^  that  is,  at  tlie 
moft  fitting  leafon,  he  revealed  himfelf  to  the 
feveral  Nations  of  it.     God,  who  is  infinitejy 
gracious  to  all,  and  knows  the  Hearts  and 
Difpofitions  of  all  Men,  might  deferr  the  re- 
lloringhi^Gofpel  tothe'Chinefe^  forinfkjncc, 
tilJ  that  very  time  when  he  faw  them  beft 
prepared  for  it :   And  it  is  remarkable.  That 
the  Difcoveipy  of  the  Indies  jiappen'd  about 
the  time  of  the  Reformation  ;  thaft  thole  poor 
People  might  hkve  the  Purity,  as  well  as  the 
Truth  of  Religion^  if  Chrillians  had  been  as 
little  wanting  to  them  in  their  Charity,  as  God 
has  been  in  the  diipofals  of  his  Providence. 
Heftays  till  xhtyh2.VQ  filled  up^the  meafurefj 
their  iniquities,  before  he'*puni/hes  a  People  ; 
and  for  the  fame  Reafons,  of  Mercy  andGood- 
nefs,  he  waits  for  the  moft^p-pper  l^afons  to 
impart  l^s  Revealed  Will  to  them  ♦, and  to 
have  it  preached  to  them  before^  ^would  be 
only  to  encrcafe  their  condemnation.    And  it 

is 


1 42         The  Keafonablenefs  and  Certainty 

is*  not  only  Juft,  but  .Merciful,  for  him  to 
with-hold  the  knowledge  of  his  Revealed  Will 
from  thofe  ^^ibOy  he  forefees,  would  rejed  it, 
andabufe  the  Opportunities  which  fhoukl  be 
offer'd  them,  to  the  aggravation  of  their  own 
guilt  and  pumlhrnent.  Efpecially  if  it  be 
obferved, 

X.  That  as  to  particular  Perfons,  we  have 
reafbn  to  believe,  =fbat  God,  M'ho  by  (b  won- 
derful a  Providence  has  taken  care  that  every 
Nation  under  Heaven  might  have  the  True 
Religion  preached  in  it,  and  who  has  the 
whole  World  at  his  difpofal,  and  orders  all 
things  with  great  regard  to  the  Salvation  of 
Men  ; '  we  have  abundant  caufe  to  think,  that 
he  would,  by  fome  of  the  various  methods  of 
his  ftPbyidence,  or  even  by  Miracle,  bring  fuch 
Men  to  the  knowledge  of  the  Truth,  who 
live  according  to  their  prefent  Knowledge, 
with  a  fmcere  .and  honeft  endeavour  to  im- 
prove ift    When  St.  Peter  was  by  Revektion 
fent  to  Cornelius^  he  made  this  inference  from 
it.  Of  a  truth  J  perce'rve  thatGi}d  is  no  refpf&er 
ofperfom  :  hut  in  every  natfon,  he  that  fear eth 
him  J  and  workethfighteonftiejs,  is  accepted  wit$ 
Mm,  Ad".  X.  3  4,  J  5.     From  wiicnce,  what 
lefs  can  we  concltide,  than  that  every  Man, 
in  any  part  ofethe  World,  who  is  fmcere^ 
good  and  piotFin  the*f]iratee  of  his  Duty, 
io  far  as  it  his  known  to  hihft,  ihall  lather,  by 
an  exp!^  Revelation,  have  the  reft>  difco- 
f'ered  to  him,  as  in  the  inftance  o^Comelius^ 

whiclji 


of  the  Clmftian  Religion.  1^3 

which  gave  occafion  to  tliefe  words  of  St.  Peter^ 
than  that  he  fliould  be  fuuer'd  to  perilli,  for 
want  oFa  trtte  Faith,  and  fuflidqnt  knowledge 
of  his  Duty  >  And  it  is  Juft  with  God,  to 
punilli  thofe  Heathens  who  fin  without  any 
Revealed  Law,  for  their  fms  againfl:  Natural 
Reafbn  and  Confcience,  and  for  negleding  tp 
ufe  and  iniprove  th#r  Reafon,  and  to  em- 
brace the  Opportunities  afiorded  them  of  be- 
coming Chriftians.  We  tittay  likewifebecer-  - 
tain,  that  befides  Natural  Reafon  and  Con- 
fcience,  God  in  his  Goodnefs  iaaot  wanting 
to  afford  fuch  Inward  Motions  and  Convi- 
d:ions  of  Mind  to  (uch  of  the  Heathen  as  are 
not  wilfully  blind  and  ftupified  by  theif  Vices, 
as  may  prepare  them  for  the  reception  of  the 
Gofpel,  wliich,  by  hisl^rovidence,  he  gives 
them  (o  many  Opportniiities  of  becoming  ac- 
quainted withal:  And  if  onJce^they  dodifcern 
the  Defeds  and  Faults  of  their  own  Religions, 
which  are  fo  grofsly  againfl  Nalrurfl  Reafon 
and  Confcience,  they  may  make  enquiry  of 
Omfiians  concerning  their  Religion,  as  fome 
of  the^w^rif^wf  did  oiCortesh  ;  and  the  C^ri- 
fiians  (  fome  of  them  at  leaft)  however  neg- 
ligent they  be  in  propagating  it,  would  new|r 
rStBfe  to  mftrud  them  in  it.  Aixl  it  bull  be 
remembred,  that  among  tli^  who  have  not 
received  the  True  Religion,  -yet  many  Points 
are  taught  and  believed  which  had  tl^eir  Ori- 
ginal frdm  Revelation ,  as  is  evideofi-  not  only 
o[  the  Mihometans^  but  of  fevcral  Heathen 

Na- 


4  4         '^^^'  Keafonabknefs  dnd  Certainty 

rations  ;  whidi  Points  are  fo  many  Steps 
and  Preparatives  towards  the  reception  of 
the  whole  TRith,  if  they  be  not  wanting  to 
themlelves  in  purfuing  them  in  their  imme- 
diate tendency  and  confequences. 
^  I  fhall  not  fay,  that  the  Merits  of  Chrifl, 
and  the  Salvation  of  the  Gpfpel,  do  extend 
to  thole  who  in  the  integrity  of  their  hearts 
die  under  an  invincible  ignorance  oi  it  ;  I  be- 
lieve rather,  that  God  luifers  no  Man  fo  qua- 
lified and  difpofed,  to  remain  in  invincible 
ignorance.  But  if  is  fuificient  to  vindicate 
God's  Juftice  and  Gcodnefs,  that  all  Nations 
have  had  fuch  Opportunities  of  coming  to 
the  Knowledge  of  the  Truth  ;  and  great  Al- 
lowances may  be  made  at  the  Lad  Day,  for 
the  Ignorance  and  urihappy  Circufliftances  of 
particular  Men.  It  was  well  laid.  That  when 
God  hath  not  thought  fit  to  tell  us  how  he 
will  be  pleafed  to  deal  with  fuch  Perfons ,  it 
is  not  fit  for  us  to  tell  Him  how  he  ought  to 
deal  with  them.  But  if  it  be  difficult  for 
us  now,  to  think  how  it  will  pleafe  God  to 
deal  with  the  Heathen  ;  it  would  be  a  thou- 
fand  times  more  difiSpult^  tp^ponceive  how 
the  Gracious  and  Merciful  God  could  Govern 
and  Judge  the  World,  if  all  Mankind  were  in 
the  Hate  o{  He/i^hens,  without  any  Divini, 
Revelation.        »►  -'^  ^ 

What^wiil  become  of  the  Heathen^  as  to  tlieir 
Eternal  fUte,  is  not  the  Subjeft  of  this  Dif 
cburlc,  nor  doth  it  coocorn  us  to  know  j 

lomc 


ef  the  Chrifliah  Keligidn.  \a^ 

Ibme  of  them  will  have  more  to  plead  for 
themfelves,  in  point  of  ignorance,  than  o- 
thers  can  have  ;  and  they  are  in  the  hands 
of  the  Merciful  Creator  and  Saviour  of  Man- 
kind, and  there  we  mufl  leave  them.  But 
it  mud  be  acknowledged,  that  it  is  much 
more  agreeable  to  the  Goodnefs  and  Mercy 
of  God,  to  reveal  his  Will,  and  to  give  fo 
many  Opportunities  to  the  World  to  be  in- 
llruQ:ed  in  it,  though  never  fo  many  lliould 
negled:  the  Means  of  Salvation  ;  than  it  is 
to  fuppofe  him  to  take  no  care  to  reduce 
Mankind  to  the  fenfe  and  practice  of  Vertue 
and  Religion,  but  to  let  them  continue  in  all 
manner  of  Idolatry  and  Wickednefs,  without 
giving  them  any  warning  againft  it.  I  have 
not  fpoken  in  fecret^  in  a  dark  place  of  the 
earth.  Look  unto  me ^  and  he  ye  faved  all  the 
ends  of  the  earth  :  for  I  am  God,  and  there  is 
none  elfe.  Come  ye  near  unto  me,  hear  ye  this  • 
/  have  not  fpoken  in  fecret  from  the  beginning  ; 
from  the  time  that  it  was,  there  am  J :  Ifa.  xlv. 
15),  X2.  &  xlviii.  16. 

Having  proved,  That  the  Scriptures  want 
nothing  requifite  to  a  Divine  Revelation,  ia 
regard  either  of  their  Antiquity  or  Promulga- 
tion ;  I  proceed  to  fhew.  That  they  have 
fufficient  Evidence,  both  by  Prophecies  and 
Miracles,  in  proof  of  their  ^w/^^r//;'. 

This  Evidence  depends  upon  Matter  of 
Fad,  which  concern?  either  the  Prophecies 

'    L  and 


tA6        The  Reafonabknefs  and  Certainty 

and  Miracles  themfelves,  in  their  feveral  cir- 
cumflances,  as  we  find  them  iland  Recor- 
ded ;  or  the  Lives  and  Perfonal  QuaUfications 
of  thofe  by  whom  they  were  performed,  or 
by  whom  they  are  related  in  the  Scriptures. 
For  if  we  can  be  aflured  both  that  they  are 
truly  related  ,  and  that,  if  they  were  done  as 
they  are  related,  they  could  proceed  from 
none  but  a  Divine  Power  ;  we  have  all  the 
Evidence  for  the  Truth  of  the  Scriptures  that 
can  be  had  for  a  Revelation. 


C  HAP.     III. 

Of  Mofes  and  Aaron, 

THat  Mofes  was  a  very  Great  and  Wife 
Man,  is  related  by  feveral  of  themoft 
eminent  Heathen  Writers ;  and  I  think  it  has 
never  been  denied  by  any  Man.  But  it 
is  no  lefs  evident,  that  he  was  iikewife  a 
very  Good  and  Pious  Man.  He  frequently 
declares  his  own  Failings  and  Infirmities, 
Exo€l,  iii.  II.  tSf  iv.  i,  lO,  13.  Nam.  xi.  lo. 
&  XX.  IX.  &  xxvii.  14.  and  never  fpeaks  any 
thing  tending  to  his  own  Praife,  but  upon 
a  juft  and  ncceflary  occafion,  when  it  might 
become  a  prudent  and  modefl  Man,  efpeciaiiy 
one  Divinely  Infpired  :  For  all  the  Praife  of 

fuch 


of  the  Chrijiian  Religion.  14.7 

fuch  an  one  doth  not  terminate  in  himfelf, 
but  is  attributed  to  God,  whofe  Inftrument 
and  Servant  he  is  ;  and  in  fuch  cafes  where 
God's  Honour  is  concerned,  it  was  a  Duty 
to  kt  forth  the  Favour  and  Goodnefs  of  God 
towards  him,  though  fome  Honour  did  re- 
dound to  himfelf  thereby.  The  greateic 
Maflers  of  Decency  have  not  thought  it  al- 
ways improper  for  Men  to  commend  them- 
felves,  either  becaufe  they  fuppofed  fome  oc- 
cafions  might  require  it,  or  becaufe  it  was  a 
more  ufual  thing  in  ancient  Times,  when 
Mens  Lives  and  Manners  were  more  natural 
and  iincerc  ;  and  they  oftener  fpoke  as  they 
thought  both  of  themfelves  and  others  ;  yet 
W6  no  where  find  Men  fpeaking  fo  freely  in 
difparagement  of  themfelves,  as  in  the  Holy 
Scriptures  :  Which ,  Ihews,  that  Mofes,  and 
the  reft  of  the  Inlpired  Writers,  little  re- 
garded their  own  Praife  or  Difpraile,  but 
wrote  what  God  was  pleafed  to  appoint ;  it 
being  a  thing  indifferent  to  them,  fo  God 
might  be  honoured,  whether  they  loft  or 
gained  in  their  own  Reputation  by  it.  But 
what  we  read  ofMofes,  iV«w.  xii.  3.  that  he 
was  very  meek  alove  all  the  men  which  were 
upon  the  face  of  the  earthy  which  is  the  only 
commendable  Charader  that  Mofes  gives  of 
himlelf,  may  be  tranflated,  that  he  was  the 
moft  afjii^led  Man,  ( according  to  the  Mar- 
ginal Reading ; )  and  if  he  mentions  his  own 
Meeknels,  he  mentions  alfo  his  great  Anger, 

L  z  or 


1  a8        T/;e  Keafofuhletiefs  and  Certainty 

ox  heat  of  Angef,  Exo^.xu  8.  and  his  being 

very  wroth,  Num.  xvi.  1 5.    But  ifMofes  had  not 

had  more  refped:  to  Truth,  than  to  his  own 

Reputation,  he  would  never  have  left  it  ujDon 

Record,  Ti'iat  he  Co  often  declined  the  Mefiage 

and  Employment  which  God  appointed  him 

to  undertake,  ExoJ.  iii.  11,13.   &  iv,  i,  lo, 

13,  14.  and  that  God  was  angry  with  liun 

upon  orlier  occaGons,  and  for  that  realon 

would  not  permit  him  to  enter  into  the  pro- 

mifed  Lan4,^  He  would  certainly  haveafcri- 

bed  Balaam s^ProphQcy^  and  Jethros  Advice, 

to  himlelfj  at  lead  he  would  never   have 

Recorded,  That  by  Jethros  Counfel,  he  took 

up  a  new  and  better  Method  for  the  admi- 

niflration  of  Juilice :    If  he  had  been  led  by 

Ambition  and  .Vain-glory,  he  would  have 

endeavoured,  by  thefe  things,  to  adorn  his 

own  Character  ;  and  would  never  have  lef- 

fen  d  it,  by  telling  his  own  Infirmities  at  the 

fame  time,  when,  to  the  diminution  of  him- 

ihh\  he  pubUflies  the  Excellencies  of  others. 

The  Wonders  of  the  Magicians  oC  yEgypt  are 

not  concealed  by  him  :    and  being  to  give 

aq  account  of  his  own  Genealogy  Irom  Levi, 

he  firfl  fetsdovvn  the  Families  of  Reuheti  anc( 

.S/?«fo;/,  the  tv.'o  elder  Brothers,  left  he  might 

feem  to  arrogate  too  much  to  himfelf,  aijd 

his  own  Tribe.    Some  have  obferved,  that 

Mofes  relates  his  own  Birth  to  have  been  by 

^  Marriage  contrary  to  the  Laws  afterwards 

by  .himlelf  cftabliihed  :    which   indeed  is 

doubt- 


of  the  Chrifiian  Religion,  1 4^ 

doubtful,  by  reafon  of  the  latitude  of  fignifi- 
cation  in  the  word  S/Jler  in  the:Hebrew  Lan- 
guage :  yet  it  is  certain,  he  was  not  careftil 
to  avoid  the  being  thought  to  have  been 
born  from  fuch  a  Marriage ;  as  he  would 
have  been,  if  his  Laws  had  been  of  his  own 
contrivance,  left  his  own  Reputation,  or  the 
Authority  of  his  Laws,  or  perhaps  botb^ 
might  have  fufl^red  by  it,  ExoeL  vi.  14,  20. 
He  fets  forth  the  Ingratitude,  Idolatry,  and 
perpetual  Revolts  and  Murmuirings  of  his 
whole  Nation,  and  relates  the  Failings  and 
Faults  of  their  Anceftors  the  Patriarchs,  and 
particularly  of  Levr^  from  whom  he  wa$ 
defcended,  G^w.  xxxiv.  30.  &  xlix.  6.  He 
fparcs  neither  his  People,  nor  his  Anceftors, 
nor  hirafelf,  in  what  he  relates;  and  thefe 
are  all  the  Charaders  of  a  faithful  Hiftorian, 
ind  a  fmcere  Man,  that  can  be  defired. 

And  as  Mofes  was  not  ambitious  of  Praife, 
fo  neither  was  he  ambitious  of  Power  and 
Dominion.  -  For  befides  that  he  entered  upon 
fuch  an  Undertaking,  as  no  fober  Man  would 
have  attempted  without  a  Revelation,  it  ap- 
pearing otherwife  impoftible  to  accomplifh 
it,  his  whole  Condud:  Ihews,  that  he  had 
no  defign  of  advancing  his  own  Intereft  or 
Dominion.  If  he  had  been  never  fo  Ambi- 
tious ,  he  needed  not  have  gone  into  the 
Wildernefs  to  feek  his  Preferment,  amongll 
a  wandring  and  ftubborn  People,  when  be 
had  bepn  bred  up  to  all  the,  Honours  and  the 

L  3  Plea- 


1^0        ^be  Bjeafonablenefs  and  Certainty 

Pleafures  that  ^gypt  or  PharaoUs  Court 
could  afford  :  but  he  refufed  to  he  called  the 
fon  of  Pharaoh's  daughter  ;  chufing  rather  to 
fuffer  afflitlion  with  the  people  of  God,  than  to 
enjoy  the  pleafures  of  fin  for  a  feafort ;  efleem- 
ing  the  reproach  of  Chrift  greater  riches  than 
the  treafures  of  y^gypt,  Heb.  xi.  24,  25.  He 
undertook  to  lead  the  People  -of  Ifrael,  for 
Forty  Years,  through  a  barren  Wildernefs ; 
where  he  could  promhe  himfelf  but  a  very 
uneafie  and  inglorious  Reign,  if  that  had 
been  his  Defign  ;  and,  by  the  courfe  of  Na- 
ture, he  could  not  hope  to  out-live  that 
period  of  Time :  and  tho'  he  was  preferved, 
in  his  Old  Age,  in  the  full  flrength  and  vi- 
gour of  Manhood ;  yet,  upon  their  entrance 
into  the  promifed  Land,  he  meekly  refigned 
himfelf  to  death,  in  the  very  fight  and  Bor- 
ders of  Canaan ;  knowing  before-hand  that 
he  muft  not  be  fuffered  to  pofTtls  the  Land 
which  he  had  been  fo  many  years,  in  fb 
great  dangers,  leading  the  People  of  Ifrael 
to  enjoy  ;  though  he  doth  not  conceal 
how  defirous  he  was  to  pals  over  Jordan, 
Deut.  ill.  x3,  ^c.  The  Hiftory  of  his  Death 
is  like  that  of  his  Life,  related  with  a  peculiar 
kind  of  native  fimplicity  :  He  Is  not  faid  to 
be  taken  up  into  Heaven,  as  Enoch  and  Elijafj 
were,  and  as  the  Romans  feigned  oi  Romultts  ; 
but  to  die  ;  and  his  Sepulchre  was  hid,  to 
prevent  the  Superftitious  and  Idolatrous  Ve- 
neration which  might  have  been  paid  to  the 

Remains 


of  the  Chriftian  Rdigion.  151 

Remains  of  fo  Great  a  Perfon.  And  tho'  he 
had  Sons,  yet  they  were  but  private  Men, 
no  otherwife  known  to  us,  than  as  they  were 
his  Sons  ;  the  Government  he  conferred 
upon  Jojhua,  one  of  another  Tribe.  Mefes 
therefore  was  the  furtheft  of  any  Man  from 
Vain-glohous,  or  Amb«tious  and  Afpiring 
Defigns  ;  and  could  propofe  no  other  Ad- 
vantage to  himfelf,  but  the  fulfilling  the 
Will  of  God,  in  delivering  his  Comnwnd- 
ments  to  the  People  of  Jfrael,  and  following 
his  Diredions  in  his  Condud:  and  Govern- 
ment. ;  :^  H  '  :^.  _  ..  . . 
Aaron  was  of  a  different  Temper  from 
Mofes,  and  was  envious  of  him,  and  both 
Aaron  and  Miriam  murmured  againft  him. 
It  is  fo  notorious,  that  there  could  be  no 
contrivance  between  them  to  deceive  the 
People,-  that  it  was  the  immediate  and  vi- 
fible  Power  of  God,  which  kept  Aaron  as 
^ell  as  the  reft  in  obedience  to  Mofes.  Upon 
Mofis's  abfence,  Aaron  complied  with  the 
People,  in  making  a  Golden  Calf ;  and  his 
two  eldeft  Sons  offered  ftrange  Fire  before 
the  Lord,  which  he  had  not  commanded ; 
for  which  they  Xvere  both  deftroyed  by  Fire 
miraculoufly  ifluing  out  from  the  Prelence 
of  the  Lord  :  And  Aaron  heU  his  peace,  know- 
ing that  this  Punifliment  was  inflided  by 
God  himfelf,  and  having  nothing  to  reply 
to  Mofes,  when  he  declared  to  him  the  Ju  (lice 
of  it.     And  both  Aaron  and  his  other  two 

L  4  Sons 


1*2       the  Keafonablenefs  avd  Certainty 

Sons  are  forbidden,  upon  pam  of  Death,  to 
mourn  for  them,  Lev.x.  i,  2,  3,  6.  At  iall, 
by  the  Commandment  of  God,  ^aro»  goes 
up  into  Mount  Hor,  to  die  there ,  not  bemg 
permitted  to  enter  into  xh&Land ofTromife. 

Thus  Mofes  and  AaroH  were  fometimes  at 
difagreement,  Aaron  envying  Mofes  :  Aaron 
loft  two  of  his  Sons,  by  a  lignal  Judgment 
from  Heaven  ;  and  Mojes  advanced  neither 
of  his;  and  hoih.  Mofes  and  Aaron  died  by 
the  particular  Appointment  and  Command 
of  God,  for  their  Offences  againft  him ,  ne- 
ver enjoying,  nor,  for  a  long  time  before,  ex- 
pe^fting  to  enjoy  the  Land  of  Promife.  And 
^Therefore,  as  they  could  never  have  performed 
what  they  did,  but  by  the  Almighty  Power 
of  God  ;  fo  they  could  Iiave  no  Motive  or 
Inducement  to  attempt  it,  but  his  Command 
and  Promife  of  Afliftance  revealed  to  them. 


CHAP.   IV. 

Of  the  Fentatench, 

AS  the  Books  entitled  to  Mofes  are  con- 
felled  by  all  to  be  of  the  greateft  An- 
tiquity ;  fo  we  have  it  confirmed  to  us,  by 
the  Authority  of  Heathen  Writers  themfelves, 
i\iit  the  jBpcIvs  which  go  under  his  Name, 

are 


ef  the  Chriflian  Kdigion,  153 

are  indeed  of  his  writing ;  befides  the  una- 
nimous Teilimony  of  the  whole  Jeivzfh  Na- 
tion, ever  fince  Mojess  time,  from  the  firfc 
writing  of  them  :  which  is  infinitely  better 
proofof  their  being  Authentick;  and  entitled 
to  the  true  Author,  than  can  be  pretended 
for  any  Books  but  the  Holy  Scriptures. 
Divers  Texts  of  the  Pentateuch  imply,  that 
it  was  written  by  Mojes  ;  and  the  Book  of 
Jojhtia^  as  well  as  other  Books  of  Scripture, 
import  as  much  ;  and  though  fome  Pailages 
have  been  thought  to  imply  the  contrary ; 
yet  this  is  but  a  late  Opinion,  and  has  been 
iufficiently  confuted  by  learned  Men. 

It  is  obfervable,  whoever  wrote  thele  Five 
^ooks,  that  there  is  no  Partiality  fliewn  to 
any  one  whomlbever.  Moah  is  (aid  to  be 
overcome  with  Wine,  and  expofed  to  the 
mockery  of  one  of  his  Sons.  Lot  is  delcribed 
not  only  to  have  been  drunken,  but  to  have 
lain  with  his  own  Daughters.  Abraham  him- 
felf  denies  his  Wife  twice ;  and  Ifaac  imitates 
him  in  it.  Jacoh  gets  the  Ble/lihg,  by  fraud 
and  fubtilty,  from  his  Brother  Ejau,  "jo- 
fepFs  Brethren  fell  him  into  ^gypt ;  and  he, 
when  he  is  there,  learns  to  fwear  By  the  Life 
of  Pharaoh,  The  Faults  of  Aaron,  and  of 
Mofes h.im(c\f,  (as  I  have  already  obferved) 
are  not  concealed.  On  the  other  fide,  par-  , 
ticular  notice  is  taken  how  Melchizedeck 
bleired^^r4/^^w,and  received  Tythes  of  him  : 
And  mthoitt  allcontradiclm.  the  lefi  is  hkffed 


1^4         Ti&^  ¥,eafonablenefs  and  Certainty 

of  the  greater^  Heb.  vii.  7.  The  Advice  of 
Jethro  is  recorded  ;  and  the  Prophecies  of 
Balaam  himrell'  are  pund:ually  fet  down. 
It  was  no  dellgn  of  the  Sacred  Pen-man 
to  write  a  Pancgyrick  upon  any  Man ,  but 
to  reprelent  the  Failings  and  Infirmities,  as 
well  as  the  Excellencies  of  each  Perlbn  ;  and 
to  fhew  by  what  various  Methods  tlie  Pro- 
vidence of  God  brought  to  pais  his  gracious 
Defigns  ;  how  lie  turned  Evilinto  Good,  and 
made  ufe  even  of  the  Infirmities  and  Sins  of 
Men,  to  accomplifli  his  Purpofes. 

In  the  Book  of  Genefis  we  have  a  fhort 
Account  of  the  mod  memorable  and  re- 
markable Things  which  had  paft  to  the 
.  times  of  Mofes  ;  as  the  Creation  of  the 
World,  the  Inftitution  of  the  Sahhath,  the 
Fall  of  Man,  the  Promife  of  the  MeJ/iah,  and 
the  cuftom  of  offering  Sacrifices  as  Types  of 
his  Death  :  who  firTl  committed  Murther, 
and  who  firft  brought  in  Polygamy  ;  the 
Invention  of  divers  Arts,  the  Flood,  the 
Confufion  of  Tongues  ;  the  Original  of  the 
feveral  Nations  of  the  World,  with  the  Chro- 
nology of  the  whole  :  all  which  is  compre- 
hended in  a  little  compafs,  but  a  larger  and 
more  particular  Account  is  given  oi  Abraham 
and  his  Family  :  For  here  the  Scene  begins 
V  to  open  to  the  main  Defign  of  the  Work, 
the  Book  of  Genefis  being  as  an  Introduction 
to  the  reft  of  the  Pentateuch^  and  containirtg 
fuch  things  as  w  ere  rcquifite  to  be  premifed. 

And 


of  the  Chriftian  Religion,  155 

And  in  the  beginning  of  the  Hidory  of 
Abraham^  it  is  noted,  that  the  Canaanite  was 
then  in  the  land^  Gen.  xii.  6.  even  at  that 
very  time  when  Abraham  erected  an  Altar 
-  to  the  Lord,  uer.  7.  this  being  a  great  En- 
couragement to  the  Ifraelites,  to  excite  them 
fo  follow  the  Example  of  their  Father  A~ 
hraham^  who  worlhipped  the  True  God,  in 
a  pubiick  and  folemn  manner,  in  that  Land 
which  they  were  now  going  to  poilels,  '^nd 
amongft  that  People  which  they  were  no# 
to  drive  out ,  and  which,  at  that  time  wheri 
the  Land  was  promifed  them,  were  the  In 
habitants  of  it ;  and  God,  who  had  pro- 
ted:ed  Abraham  in  fo  fignal  a  manner,  would 
no  lefs  affift  them.  ■\  ■'; 

And  if  we  confider  thofe,  things  partic\5-  ' 
larly,  wherein  Mofes  himlelf  is  concerned  is, 
an  Agent,  as  well  as  an  Hiftorian ,  there  can 
be  no  pretence  for  any  Man  to  doubt,  but 
that  at  leaft  the  principal  Points  of  the  Hi- 
flory  of  Mofes  are  true  ;  that  is,  that  Mofes 
was  the  Governor  or  General  of  the  People 
of  Ifrael,  who  conduced  them  outof  JS- 
gyp  ;  that  thpy  travelled  for  many  Years  in 
the  Wiidernefs  ;  that  they  fought  divers 
Battels  with  the  feveral  Nations  who  oppofed 
their  journeying  into  the  Land  of  Canaan ; 
and,  that  Mofes  gave  them  the  Laws  which 
we  find  there  recorded.  Thefe  are  the  chief 
Points  of  'the  Hiilory  of  Mofes ,  which  are, 
as  it  were  the  Fouadation  of  all  the  reft; 


1^6        The  Keafonablmefs  and  Certainty 

the  refi:  being  but  as  circumflances  to  fhcw  the 
manner  of  doing  it,  and  the  Fovver  by  which 
all  this  was  done.  And  that  thefe  main 
Points  are  true,  it  was  never  denied  by 
thoie  Heathens  themfelves  who  moll  re- 
proac'i'd  and  vihiy'd  the  Jewijh  Nation : 
They  acknowledged  that  Mofes  was  the  great 
General  and  Law-giver  ot"  the  Ifraelttes  ; 
tjiey  owned  that  the  Ifraelttes  came  out  of 
J^ypt ;  they  could  deny  nothing  of  the 
Hiilory  it  felf,  but  r  only  gave  wrong  Ac- 
counts, partly  out*  of  ignorance,  and  partly 
out  of  malice  and  defign,  of  the  Manner  and 
Means  by  which  this  was  efFed:ed,  and  the 
Reafons  and  Occarions  upon  which  it  came 
to  pals.  From  the  Books  of  JofepJms  againfl 
Apioft,  Jn  which  he  gives  an  Account  of 
what  the  mofl  ancient  Authors  of  other 
Nations  have  delivered  concerning  the  Jews ; 
and  from  what  the  latter  Heathens,  Straho, 
Tacitus^  Juflin  and  others,  after  the  Jews  be- 
came (b  odious  and  contemptible  in  the  eyes 
of  all  Nations,  have  written  ;  it  is  evident, 
thdt  the  great  and  fundamental  Points,  as  to 
the  Matters  of  Fad",  are  confefled  ;  and  the 
only  Difpute  is  concerning  the  Manner  in 
which  they  were  brought  about,  and  the 
Means  whereby  all  was  effeded. 

Now  we  take  the  Hiflories  of  all  other  Na- 
tions, -rather  from  themfelves,  than  froni 
Foreigners  and  Strangers  to  their  Aflairs,  pr 
profe&d  Enemies ;  and  it  were  extreme  Par- 
tiality 


of  the  Chrijiidn  Religion*  157 

tlality  to  admit  the  Accounts  we  have  of  the 
Jewijh  AfTgirs,  from  Autliors  who  Hved  fo 
much  too  late  to  have  any  certain  Informa- 
tion of  the  things  they  write  about,  and 
who,  upon  every  occafion,  iliew  liich  diC- 
affedion  to  their  Name  and  Nation,  and 
contradidl  each  other,  and  themfelves  too, 
as  Jofephus  fliews  ;  it  would,  I  fay,  be  no- 
torious Partiahty  to  follow  fuch  Author^, 
rather  than  credit  the  Jemjh  Records  attefled 
and  delivered  down  to  us  by  the  unanimous 
Approbation  and  Teltimony  of  the  whole 
Nation. 

And  when  I  come  to  confider  the  Mi- 
racles wrought  by  Mofes^  I  fliall  prove,  that 
they  were  of  that  nature,  and  performed  in 
fuch  a  manner,  as  that  they  could  not  be 
feigned  or  counterfeit  at  firft,  nor  the  Ac- 
count given  of  them  in  the  Pentateuch  falfi- 
fied  afterwards ;  and  therefore  thefe  Five 
Books  of  Mofes  muft  be  genuine,  and  of 
Divine  Authority,  being  written  by  him 
who  had  fo  many  ways  given  Evidence  of 
his  Divine  Commifiion. 


CHAP. 


58         The  tieafonahknefs  and  Certainiy 


CHAP.     V.   * 

Of  the  TrediSlions  or  Prophecies'   con- 
tained in  the  Bfioh^s  of  Mofes. 

IT  was  foretold  by  God  himfelf,  upon 
the  Fall  of  our  Firll  Parents,  That  the 
feed  of  the  ivoman  fhould  hruife  the  ferpeni*s 
head^  Gen.  iii.  15.  Maimonides  is  obferved 
to  take  particular  notice,  that  it  was  the 
Seed  of  the  Woman,  and  not  of  the  Man ; 
and  the  Jews,  in  thGiryargutns,  are  obferved 
to  apply  this  Text  to  the  Mejftas,  which  was 
fulfilled  in  our  Saviour  Chrifl,  who  was 
born  of  a  Woman,  that  was  a  Virgin,  and 
had  no  Man  to  his  Father  :  And  therefore 
this  Predication,  exprefs'd  thus  precifely  con- 
cerning the  Seed  of  the  Woman,  could  be 
fulfilled  in  no  other  Perfon  ;  and  no  other 
Perfon  ever  gained  fuch  Vidories  over  the 
Enemy  of  Mankind,  who  had  fo  long  tyran- 
nized over  the  Sons  of  Men.  God  revealed 
the  precife  Time  of  the  Flood  to  Noah  j  who 
thereupon  buiit  an  Ark,  and  forejtold  the  De- 
flrudion  of  the  World  to  that  wicked  Genera- 
tion, and  was  a  Preacher  of  Righteoufiiefs  and 
Repentance  to  them,Gf».vi.3 .  Alter  the  Flood, 
Noah,  by  a  Prophetick  Spirit,  foretold  the 
Fate  and  Condition  of  the  Poflerity  of  his 
three  Sons,  Gen.  ix.  25".  That  Canaan  ihould 

be 


of  the  Chriflian  Religion,  i^p 

be  Servant  to  Shew  ;    which   was  accom- 
plifhed,  when  xhcChiUren  of  Ijrael^  the  Po~ 
fleritv  of  Shem,  fubdued  the  Canaanites^  and 
poUeiled  their  Land,  about  Eight  hundred 
Years  after   this   Prophecy  :    That   Japhet 
fhouid  dwell  in  the  Tents  of  S kern  ;  which 
was  fulfilled  in  the  Greeks  and  Romans^  defcen- 
ded  from  Japhet,  when  they  conquer'd  Afia  : 
That  Ccifjaan  fhouid  likewife  be  the  Servant 
of  Japhet^  as  well  as  of  Shem.     Upon  which 
Mr.  Mede  obferves,  (n)  that  the  Poflerity  of  (n)  Mede^ 
Cham  never  fubdued  the  Children  either  of  ^^  i- 
Japhety  or  of  Shem  ;  though  Shem  hath  fub- 
dued   Japhet^    and  Japhet   hath   conquer'd 
Shem :   which  made  {p)  Hamilal,  defcended  (/)  Uv, 
from  Canaan^  cry  out,  with  amazement  of '•^T- 
Soul,  Agnofco  fatum  Carthagims. 

God  promileth  Abraham  a  Son,  in  his  old 
Age,  by  Sarah  his  Wife,  who  was  likewife 
of  a  great  Age  ;  and  declares,  that  his  Po- 
fterity,  by  this  Son,  fliould  be  exceeding 
numerous  J  that  they  ihould  inherit  the  Land 
of  Canaan,  after  they  had  been  afflided  in  a 
(Irange  Land  Four  hundred  Years,  Gen.  xv.  13. 
and  that  then  they  fliould  come  out  of  that 
Land  with  great  fuhftance,  but  that  God  would 
judge  the  Nation  that  had  opprefled  them, 
orthat  he  would  procure  their  Deliverance 
by  fjgnal  Judgments  upon  their  OpprefTbrs; 
and  that  in  the  fourth  generation  they  fliould 
be  Ijrought  back  again  to  the  LayidofVro- 
^ifi,  ver.  16.    which  agrees  exactly  with  the 

Delive- 


1 60         The  Reafotfahlenefs  and  Certainty 

Deliverance  of  the  Qh'tUren  of  Ifrael  out  of 
y€.gypt^  computing  the  Years  from  the  time 
that  the  Promife  was  made  to  Ahraham, 
(^  Exod. xii^Q.  Gal.m.iy.)  and  reckoning 
the  Four  Generations  to  be  betv\'ixt  Ifaac 
the  Son  promifed  to  Ahraham,  and  Mofes^ 
in  whom  the  Predid:ion  was  fulfilled.  This 
Promife  made  to  Ahraham  and  his  Seed,  was 
renewed  feveral  times,  and  repeated  again 
to  Him,  and  to  Ifaac  and  "j^aco^,  Gen.  xxvi;  3 ; 
&  xxviii.  14.  and  was  all  along  depended 
upon  by  tiie  Ifraelites.  God  foretold  of 
Ahraham,  That  all  the  nations  of  the  earth 
fhould  he  hiejfed  in  him.  Gen.  xviii.  1 8.  which 
was  fulfilled,  in  that  God  made  Ahraham  % 
Poflerity  his  Mefiengers  to  communicate  his 
Will  to  the  reft  of  Manldnd,  and  more- 
efpecially  in  that  BlelTing  which  all  Nations 
received  in  the  Birth  o\.Chrift.  This  is  a 
remarkable  Prophecy  concerning  the  greateft 
of  Bleffings,  and  is  often  rtpeated.   , 

The  Prophecy  of  Ifaac,  concerning  Efau 
and  Jacoh,  Gen.  xxvii.  40.  firft,  That  the 
Poflerity  of  Efau  fliould  ferve  JacoFs  Pofte- 
rity,  was  fulfilled,  in  David's  Vidories  over 
the  Edomites,  z  Sam,  viii.  14.  i  King.xi.  15. 
I  Chron.  xviii.  13,  and  by  Amaziah,  z  King, 
xiv.  7.  and  then  that  part  of  it.  That  the 
Edomites  Ihould  hreak  the  yoke  from  off  their 
?ieck\  was  accompliih'd,  z  King.  viii.  zo^ 
z  Chron.  xxl  8.  Jofeph's  own  Dream,,  and 
his  Interpretation  of  the  Dream  of  Pharaohy 

when 


of  the  Chrijiian  Keligion.  i6i 

when  none  of  the  Magicians  or  Wile-men  of 
^gypt  Mere  able  to  interpret  it,  had  re- 
markable and  publick  Circumftiinces,  that 
could  neither  be  miftaken  nor  forgotten  in 
the  accoinpiilhrnent.  Jacob  defcribes  the 
Borders  of  their  feveral  Pollefiions  in  the 
Land  of  Caman,  though  it  were  h  many 
years  after  divided  among  the  Tribes  by  Lor, 
Gen,  xlix.  13.  He  foretold  the  different  flate 
and  condition  of  the  reft  of  his  Sons,  and 
particularly  prophefied.  That  thefeepter  fhoidd 
not  depart  from  Judah,  until  Shtloh  came  : 
And  upon  the  fulfilling  of  this  and  other 
Prophecies  in  the  Pentateuch,  not  only  the 
Jeivs^  but  the  Samaritans,  who  received  no 
other  Prophecies  as  they  did  thefe,  expeded 
the  Mefftas  at  the  time  in  which  our  Saviour 
appeared  in  the  World ;  and  believed  on  him, 
becaufe  they  faw  the  Prophecies  fulfilled  in 
Him,  Joh.  iv.  x$,  29,  39, 41.  Jofeph  took  an 
oath  of  the  children  of  Ifrael,  faying,  God  will 
furely  uifit  yoii^  and  ye  fhaU  carry  up  my  hones 
fr^  hence ^  Gen.  1.  25.  which  they  did  ac- 
cordingly, Exod.\VLi.'L<y,  j^^fc^  had  def.red 
to  be  buried  in  the  Land  of  Canaan  ;  info- 
much  that  he  caufed  Jofeph  to  fwear  to  him, 
that  he  Vvould  bury  him  there,  and  not  in 
^gypi ;  and  Jofeph  and  his  Brethren  went 
into  Canaan  to  bury  tlieir  Father,  becaufe 
that  was  the  Land  where  Abraham  and  Ifaac 
had  been  buried*,  and  the  Land  which  their 
Poftcrity  was  afterwards-  to  poflefs :    but 

M  JofrpK 


1^2         The  Keafonahlenefs  and  Certainty 

Jofeph^  as  a  further  token  of  Ailurance  to  the 
Ijraelites,  that  they  fhould  inherit  that  Land, 
would  not  have  his  own  Corps  carried  thi- 
ther,^ at  his  death,  but  ordered  his  Bones  to 
be  kept,  and  carried  up  by  their  Pofterity, 
at  their  k\iving  ^^ypt  ,•  and  in  the  mean 
time,  they  were  a  perpetual  Monument  and 
Reprefentation  to  them  of  the  Promife  made 
to  their  Fore-fathers,  and  a  Ground  and  Mo- 
tive for  their  Truft  and  Confidence  in  God 
for  the  AccompHfhment  of  it. 

The  Remembrance  of  Balaams  Prophecy 
was  preferved  in  the  Eafl  ;  and  the  Wife- 
men,  upon  the  appearance  of  the  Star,  know- 
ing it  to  be  fulfilled,  came  to  Jerufalem,  to 
enquire  v.here  they  might  find  the  King  of 
the  JeivSf  then  newly  born.  Num.  xxiv.  1 5'. 
Mn.iLz.  He  propheficd  like  wife  of^^j^ 
by  Name,  faying  of  7//- j^/,  And  his  king  jhall 
he  higher  than  Agag^  and  his  kingdom  jhall  he 
exalted.  Num.  xxiv.  7.  thereby  foretelling 
the  Dellrudion  ofAgag,  .by  Saul ;  who  being 
tlie  iiril  King  that  ever  Ifrael  had,  overcame 
Agag  King  of  the  Amalekites,  i  Sam.  xv.  8. 
The  fame  Balaam  foretold  the  Conqucfts  of 
Alexander,  in  thcfe  words ,  And  fiij>s  fha/l 
comefromthecoaJlsofChittim^  and  jhall  affiEh 
Asjhur^  Num.  xxiv.  2.4. '  By  the  Coajls  of 
Chrttim,  are  to  be  un'derflood  the  Coafts  of 
Greece,  from  whence  Alexanders  Army  was 
tranfportcd  into  A/ia;  for  Alexander  came  out 
of  the  Land  oiChettim^  or  Chi tiim,  i  Mac.i.  i'. 

and 


of  the  Chriflian  Keligion,  1 63 

and  Perfeus  was  King  of  the  Citims,  or  Ma- 
cedonians, chijp.  viii.  5.  Thefe  Tcveral  Pro- 
phecies we  have  recorded  in  the  Books  of 
Aiofesy  and  afcribed  to  others  ;  and  the  lall, 
containing  fo  many  remarkable  things,  is 
from  the  mouth  of  an  Enemy. 

Mofes  himfelf  foretold,  That  the  Children 
of  IJrael  fhould,  after  Forty  Years,  come 
into  the  Land  of  Promife- ;  That  they  fhould 
prove  Victorious  over  the  Canaanites  ;  and. 
That  their  Country  fliould,  by  the  Divine 
Care  and  Protection,  be  preferved  in  fafety, 
whilil  they  went  up  to  w^or/hip  at  Jerufalem, 
thrice  every  Year  :  Thrice  in  the  year  fhall  all 
your  men-children  appear  hefore  the  Lord  God^ 
the  God  of  Ifrael :  For  I  will  cafi  out  the  na- 
tions hefore  thee,  and  enlarge  thy  borders  ;  nei- 
ther fhall  any  man  defire  thy  lattd,  when  thou 
fhalt  go  up  to  appear  hefore  the  Lord  thy  God^ 
thrice  in  the  year,  Exod.xxxiv.  13,24.  Here 
is  the  Promife  of  a  conftant  Miracle  to  be 
fulfilled  to  the  Ifraelites  thrice  every  Year, 
as  long  as  their  Government  flood  :  all  their 
Males  were  to  go  up  to  Jerufalem,  at  threcL 
fet  and  known  times,  every  year;  and  yet 
their  Enemies  round  about  them,  whom 
they  had  fo  many  ways  provoked,  were,  by 
the  Almighty  Power  of  God,  retrained  from 
taking  any  advantage  of  this  opportunity, 
which  was  frequently  and  notorioufly  given 
them,  of  Invading  their  Countrey.  The 
very  Nature  and  Conftitution  of  the  Jewifli 

Ml  Wor- 


I  ^4        The  Keafonahlenefs  and  Certainty 

Worfhip,  made  it  impolTible  for  their  Govern- 
ment to  fubfifl:  in  the  obfervation  of  their 
Religion,  without  a  Miracle  wrought  three 
times  in  a  Year  for  their  prefervation.  And 
the  fulfilling  of  this  Promife,  which  God 
had  made  to  them  by  Mofes^  and  the  pre- 
ferring of  them  in  the  performance  of  that 
Woriliip  which  he  had  appointed  them, 
was  a  continual  Confirmation  of  his  Law, 
and  a  repeated  Afiiirance  that  it  was  from 
God. 

By  the  Law  o[  Mofes  likwife,  every  Se- 
venth Year  they  were  permitted  neither  to 
fow  their  Land,  nor  to  prune  their  Vine^ 
yards,  nor  to  gather  any  Corn  or  Frui^^s  that 
grew  of  their  own  accord  :  which  was  a  Law 
tliat  mufl  have  brought  them  under  great 
extremities,  and  the  obfervation  of  it  had 
been  impradticabJe,  if  the  extraordinary  and 
miraculous  Bleiling  of  God  had  not  fupplied 
this  conftant  want  of  the  feventh  year's  Pro- 
dud",  with  as  conftant  an  Overplus  in  the 
prcceeding  years.  For  as  God,  by  Alofes, 
foretold.  That  on  the  Sixth  Day  there  fhould 
fall  Manna  enough  to  fupply  them  on  the 
SMcUh'flay ;  fo  they  had  a  Promile  of  Three 
Year's  Fruits  precifcly  every  Sixth  Year,  to 
fupply  that  want  which  the  Sabbatical  Year 
mufl;  other  wife  have  reduced  them  to  :  And 
ifyejhallfay^  What  fl^all  we  eat  the  feventh 
year  ?  lehol(/,  ive  /ball  not  foiVj  nor  gather  in 
our  emreafe  :  Then  I  will  command  my  lleffing 

upon 


cfihe  Chriftinn  Religion,  165 

upon  you  in  the  fixth  year,  and  it  fl?aU  hring 
forth  fruit  for  three  years.  Ana  ye  fhall  fow 
the  eighth  year,  and  eat  yet  of  old  jruit^  until 
the  ninth  year  ;  until  her  fruits  come  in,  ye 
fhall  eat  of  the  old  ftore.  Lev.  xxv.  20,  21,  22. 
Which  is  another  clear  Inftance,  that  the 
People  of  Ifrael  could  never  have  lubfifted 
in  the  obfervation  of  their  Law,  but  by 
theconilant  and  miraculous  accompliiliment 
of  the  Prophecies,  which  contained  the  Pro- 
mifes  made  to  them  for  their  Preferva- 
tion. 

In  blefling  the  Twelve  Tribes  of  Ifrael, 
he  foretold  the  peculiar  Hate  and  condition 
of  every  diftind;  Tribe,   Deut.  xxxiii.     He 
foretold  to  them  all  in  general,  That  they 
fhould  have  miraculous  luccefs  againft  the 
Canaanites  ;  Tiiat  they  iliould  pollels  them- 
felves  of  their  Land  ;  That  they  iliould  fet 
Kings  over  them  ;  That  they  fhould  have  a 
peculiar   Place  of  AVoriliip,    whither  they 
ihould  all  refort ;  and  that  they  ihould  have 
the  Divine  Oracles,  and  a  fucceliion  of  Pro- 
phets, for  their  direction  in  all  Matters  of 
great  importance  and  difficulty.     And  Jojhua 
appeals  to  the  Experience  of  the  Children  of 
Jfrael,  whether  all  had  not  been  fulfilled  which 
was  promifed,  as  far  as  his  time :  And-  he- 
holdy  this  day  I  am  going  the  way  of  all  the 
earth  ;  and  ye  know  in  all  your  hearts,  and  in 
all  your  fouls,  that  not  one  thing  hath  filled  of 
all  the  good  things  which  the  Lord  your  God 
■  M  3  fpake 


l66        The  Keafonahletiefs  and  Certainty 

fpake  concerning  you  :  all  are  come  to  pafs  unto 
you,  and  not  me  thing  4?afb  failed  thereof, 
Jofti.  xxiii.  14.  The  extent  of  the  Domi- 
nions of  the  Children  of  Ifrael^  after  they 
came  to  be  fetled  in  the  Land  oi  Canaan^ 
is  foretold,  Exod.  xxiii.  31.  and  fulfilled, 
2.  Sam,  viii.  3.  Ezra  iv.  10.  And  Solomon^ 
at  the  Dedication  of  the  Temple,  declared 
in  the  audience  of  all  the  People,  That  there 
had  not  failed  one  loord  of  all  God's  good  pro- 
rnife^  which  he  promifed  hy  the  hand  of  Mofes 
his  ferva}?t,  i  King.  viii.  5" 6. 

Mofes  zMo  foretold,  that  befides  a  con- 
flant  lucceiiion  of  Frophets,  for  many  Ages, 
there -ihould  arife  a  Prophet  of  extraordinary 
Power  and  Authority  ;  and  whofoever  would 
not  hear  that  Prophet,  fhould  be  deflroyed, 
-Deut.  xvdii.  18.  This  Prophet  was  the  great 
expedration  of  the  Jews^  at  the  time  ot  our 
Saviour's  coming,  Joh.  i.  21.  &  vi.  14.  cSc 
vii.  40.  and  the  Apoftles  prove  our  Saviour 
to  be  him,  A^.m.zz.  &  vii.  37.  Laftly, 
Mofes  foretold  the  Dilbbedience  and  the  Re- 
volt of  the  Children  of  Ifrael^  the  Judgments 
tliat  fliould  befall  them  for  their  Iniquities, 
and  tlieir  Deliverance  upon  their  Repentance, 
he  foretold  fo  many  Years  before  they  had 
any  King,  That  they,  and  their  King  whom 
they  ivotild  fet  over  them^  fliould  be  carried 
into  Captivity ;  and  that  at  the  fame  time, 
when  they  were  taken  Captive  by  the  Affy 
rians^  who  are  defcribed  in  the  very  fame- 
words 


of  the  Chriflian  Religion,  *^7 

words  that  the  other  Prophets  ufe  concerning 
them,  the  remainder  fliould  be  carried  into 
y^^//'/,  £>f«/-.xxviii.  36, 49,  50, 68.  and  we 
fee  it  came  accordingly  to  pals ,    Jer.  xliii.  v 

And  the  Siege  of  Samaria  by  the  AffyrianSy 
and  of  Jerufalem  both  by  them  and  the  Ro- 
mafiSy  is  particularly  delcribed  to  the  very 
circumflance  of  their  eating  the  flsjh  of  their 
fons^  and  of  their  daughters ^  Deur.  xxviii.  53. 
which  is  a  thing  that  has  fcarce  ever  happen'd 
in  any  other  Siege  but  thofe  o^  Samaria  and 
of  Jerufalem^  Lam,  ii.  xo.  &  iv.  10.  2<  King, 
vi.  29.  This  monflrous  and  dreadful  thing 
was  twice  known  in  'jerufalem ;  firft,  when 
it  was  befieged  by  Nehuchadnezzar ;  and  a- 
gain,  when  it  was  dellroyed  by  the  Romans 
under  Titus  :  And  fuch  a  circumflance  could 
not  be  foretold  fo  long  before,  but  by  a  Di- 
vine Prefcience  ;  and  that  fo  llrange  and  un- 
natural a  thing  fliould  befall*  the  Children  of 
Jfrael  three  feveral  times,  according  to  the 
exprefs  words  of  a  Prophecy,  could  have  no- 
thing of  Chance  in  it. 

Thus  we  fee,  that  be(ides  the  Prophecies 
concerning  the  other  Nations  of  the  Earth, 
e^ery  State  and  Condition  of  the  People  of 
Ifraely  from  their  firfl  Original,  to  the  De- 
ftrud:ion  of  Jerufalem^  was  the  perpetual 
Fulfilling  of  exprefs  Prophecies  contained  in 
the  Books  of  Mofes. 

M  4  CHAP. 


^8       T*he  Reafofiablenefs  and  Certainty 

C  H  A  P.     VI. 

Of  the  Miracles  wrought  by  Mofes. 

IF  it  be  once  proved,  That  Mofes did  what 
is  related  of  him  in  the  Pentateuch  ;  it 
will  unavoidably  follow,  Tiiat  he  did  it  by 
a  Divine  Power,  and  that  he  was  God's  Ser- 
vant and  MiniUcr  ;  and  that  therefore  what- 
foever.Jie  did  or  wrote,  as  by  his  Diredion 
and  Command,  was  really  fo.  For  if  there 
ever  were  or  can  be  any  fuch  thing  as  a 
Miracle,  it  mud  be  confeded,  that  the  Works 
performed  by  Mofes  were  fuch ;  and  there- 
fore the  only  Enquiry  will  be,  Whether  they 
were  really  performed  by  Him  ?  fmce  it  is 
abfurd  to  tliink,  that  God  may  not,  upon  great 
Reafons,  alter  the  courfe  of  Nature. 

And  I  fhall  undertake  to  prove,  fuppofing 
only  that  there  was  fuch  a  Man  as  Mofes^ 
,  and  that  the  Jewifh  Law  was  given  by  him, 
Tliat  it  is  of  Divine  Authority,  and  Hands 
confirmed  by  all  the  Miracles  which  are  re- 
lated in  t\\Q  Pentateuch,  to  have  been  wrought 
by  Mofes.  And  that  there  was  fuch  a  Man, 
and  tJiat  he  delivered  the  Law  to  the  Ifrae- 
liteSy  is  aiiirmed  by  the  beft  Heathen  Au- 
thors, as  Di  odor  us  Siculus,  Strahoy  and  others ; 
and  was  never  yet,  that  I  have  heard  of, 
queilion'd  by  any  Man  :  For  thofe  who  will 

not 


of  the  Chriftian  Kelighn.  i6p 

not  acknowledge  that  Mofes  wrote  the  Books 
which  contain  it,  yet  confefs,  that  the  Law 
it  felf  was  of  his  prefcribing.  But  if  it  fhould 
be  queftion'd,  whether  there  ever  was  fiich 
a  Man,  who  gave  them  their  Law ;  how  ab- 
furd  is  it  to  imagine,  that  a  new  and  bur- 
thenfbme  Law,  which  at  firfl:  was  fo  very 
uneafie  to  them,  and  which  nothing  but 
a  full  perftiafion  of  its  Divine  Authority 
could  ever  have  made  them  fb  zealous  for, 
fhould  be  received  by  any  Nation,  merely 
upon  a  feigned  and  groundlefs  Report, 
that  Mofes  had,  at  fome  time  or  other,  deli- 
vered it,  in  fuch  a  manner,  and  in  fuch  cir- 
cumflances,  if  there  never  had  been  fuch  a 
Man,  or  liich  a  Law-giver  in  the  World  > 
Could  any  one,  or  more  Men,  perfuade  a 
whole  Nation  to  this  ?  or  could  a  whole  Na- 
tion confpire  to  deceive  their  Pofterity  with 
a  belief  of  it  ?  What  mighty  Charm  could 
there  be  in  a  Name  never  heard  of  before, 
and  in  a  Story  newly  invented,  that  a  whole 
Nation  fhould  prefently  grow  fond  of  it  I 
They  muft  confider  Humane  Nature  very 
little,  who  can  fanfie  any  thing  fo  unna- 
iilral. 

I  Ihall  therefore  take  it  for  granted,  that 
there  was  fuch  a  Man  as  Mofes,  and  that  the 
Jewifti  Law  was  given  by  him  :  And  if  it  be 
once  proved,  that  the  Matters  of  Fa6l,  or 
Miracles  related  of  him,  were  indeed  per- 
formed, as  they  are  related  to  have  been; 
t  no 


I70         The  R.eafaijablefjefs  and  Certainty 

no  rational  Man  can  doubt  but  that  they 
were  brought  to  pafs  by  an  Almighty  Power. 
I  (hall  now  thereiore  confider  the  Hiftory  of 
the  Jews  barely  as  Nationally ecords,  not  as 
written  by  an  Infpired  Author  :  For  it  will 
appear  from  them,  confidered  only  as  an  Ac- 
count of  Matter  of  Fadt,  that  Mofes  was  a 
Perfon  infpired  and  afllfted  by  God,  and  both 
wrote  and  did  all  by  God's  exprefs  Wiil 
and  Appointment.  And  if  we  queilion  the 
Authority  of  the  Books  of  Mofes  in  this 
matter,  when  they  are  confidered  but  as 
National  Records,  it  mufl:  be  upon  one  of 
thele  accounts  :  Either,  (i.)  Becaufe  the 
Matters  of  Fad:  contained  in  them,  as  they 
are  there  related  to  have  been  done,  were 
not  atiiril  fufficiently  attelled.  Or,  (z.)  Be- 
caufe the  Records  themfelves  are  feigned, 
and  therefore  the  Relations  there  fet  down 
are  not  to  be  depended  upon.  For  if  the 
Miracles  be  fufficiently  attelled,  fuppofing 
tlie  Truth  of  tlie  Hiftory  ;  then,  if  the 
Hiftory  be  true,  the  Miracles  mull  be  (o 
too. 

I.  The  Miracles  and  Matters  of  Fad  con- 
tained in  the  Books  of  Mofes,  as  they  are 
there  related  to  have  been  done,  w^ere  at 
nrft  fufficiently  attefled.  The  permiliion  of 
Polygamy  amongd  tlie  Ifraelites^  for  the 
encreafe  of  tliat  People ;  the  peculiar  Fruit- 
fulnefs  of  the  Climate  of  JEgy^t^  wiiere  the 
Women  are  obferved  to  bnne:  forth  often 


two 


of  the  Chriftian  Kjsligion.  171 

two  or  three,  fbmerimes  more  Children  at 
a  birth  ;  the  long  Lives  of  Mankind,  in  thole 
Ages  J  and  above  all,  the  Promife  of  God, 
made  to  Ahraham  ^  That  he  would  blels 
and  multiply  his  Pollerity  in  J[aac\  Line, 
Gen.  xxii.  1 7.  caufed  the  Children  oflfrael  to 
be  exceeding  numerous,  in  a  few  Generations 
after  they  came  into  ^gypt :  A  Syrian  ready 
to  perifh  was  their  father  ;  and  he  went  down 
into  ^gypt^  and  fojounted  there  with  a  few, 
and  became  there  a  nation,  g^^^^t  nnighty  and 
populous,  Deut.  xxvi.  5-.  The  fighting-Men, 
from  twenty  years  old  and  upward,  that 
were  numbred  in  the  Wildernefs  of  Sinai,  in 
the  fecond  year  after  they  came  out  of  the 
Land  of  yEgypt,  were  Six  hundred  thoiifand, 
and  Three  thoufand  and  five  hundred  and  fifty, 
befidesthe  Tribe  oi  Levi,  I^um.  i.  i.  46,  47. 
And  the  Males  of  tiie .  Levites  that  w^ere 
numbred,  from  Thirty  Years  old  to  Fifty, 
were  Eight  thoufand  and  five  hundred  and  four- 
fcore.  Num.  iv.  47. 48.  And  the  num^ber  of 
Males,  from  Twenty  Years  old  and  upward, 
which  was  taken  in  the  Plains  o^  Moah,  was 
Six  hundred  thoufand,  and  a  thoufand  feven 
hundred  and  thirty y  befides  tht  Levites  ;  and 
thole  that  were  numbred  of  them,  were 
Twenty  and  three  thoufand,  all  males  from  a 
month  old  and  upward,  and  not  a  man  of  thele 
was  numbred  before  in  the  wildernefs  of  Sinai ^ 
chap.  xxvi.  51,62,64.  And  thofe  of  the 
other  Sex  mull  be  fuppofed  to  have  been 

abou*- 


iy2        The  Keafonabknefs  aitd  Certainty 

about  the  fame  number,  when  both  thefe 
Accompts  were  taken  ;  In  all,  reckoning  Men, 
Women^  and  Children  and  Servants,  the 
Number  is  computed  at  Three  Millions. 

And  all  this  People,  the  Parents,  and  the 
Children,  who,  as  they  died,  grew  up  in 
tljeir  flead,  -were  conducted,  for  Forty  Years 
togcrl  cr,  by  a  conilant  courle  of  Miracles 
wrought  continually  in  their  fight.  Qodtook 
him  a. nation  from  the  midfl  of  another  nation, 
iy  temptations^  ly  Jigns^  and  hy  wonders^  and  hy 
ivar^  and  hy  a  mighty  hm;d,  and  hy  a  fir  etched- 
out  arm,  and  hy  great  t  err  ours,  Deut-.  iv.  34. 
Tiiey  could  not  be  ignorant,  whether  there 
were  Miracles  w  rought  to  procure  their  De- 
liverance out  oi  /Egypt  ;  thefe  were  publick 
and  notorious  both  to  the  Ifraelites  and  the 
Aigyptians ;  the  Magicians  were  not  able  ta 
do  the  like  with  their  Inchantments,  but 
v\  ere  forced  to  confefs,  this  is  the  finger  of 
God^  Exod.  viii.  19.  and  they  were  of  that 
nature,  and  of  fuch  mighty  confequence, 
that  they  could  not  fail  of  being  particularly 
'taken  notice  of,  when  two  Nations  were  fo 
much  concerned  in  the  Etfeds  and  Events 
of  them.  The  Children  oi  Ifrael  had  been 
Witnelles  of  Ten  Plagues  inflicted  fucceflively 
upon  the  /Egyptians^  in  the  molt  remarkable 
manner  that  can  be  conceived,  to  procure 
their  Deliverance  ;  and  ulicn  Pharaoh  purfued 
them,  as  they  were  going  away,  it  was  im- 
poflible  for  them  to  cfcape  from  him  but  by 

Miracle ; 


if  the  ChriJiiatJ  Religion.  173 

Miracle  ;  the  People  were  in  the  greateft  con- 
flernation,they  wilhed  themielves  again  in^- 
g^^^,  and  made  fuch  Expoftulations  with /^/^/^^ 
as  it  was  natural  for  Men  in  that  condition  to 
make,  and  fuch  as  ihewed,  that,  upon  the 
iirfl  opportunity,  they  would  Iiave  been  ready 
to  deliver  up  Mofes,  to  fecure  themielves,  and 
make  their  peace   with  Pharaoh  :  And  they 
[aid  unto  MoJeSy  Becaufe  there  were  no  graves 
in  ^gypt^  haft  thou  taken  us  aw/iy  to  die  in 
the  mldernefs  ?  Wherefore  ha/i  thou  dealt  thus 
mth  us,  to  carry  us  forth  out  of  j^gypt  ?   Is  not 
p)}is  the  word  that  we  did  tell  thee  in  Mgypt^ 
faying ,  Let  us  alone,  that  we  may  ferve  the 
Egyptians  ?    For  it  had  heen  letter  for  us  to 
ferve  the  Egyptians,  than  that  we  fhould  die 
in  the  wildernefsy  Exod.  xiv.  u,  12.     But  the 
Jfraelites  wer€  purpofely  brought  into  this 
Diftrefs,  by  God's  exprefs  Will  and  Com- 
mand, that  he  might  get  him  honour  upon 
Pharaoh,  and  upon  all  his  hofi,  upon  his  cha- 
riots, and  upon  his  horfe-men,  ver.  1 7.     And 
the  Sea  being  divided  at  Mofess  lifting  -up  his 
,Rod,  the  Children  of  Ifrael  went  in  the  midfl 
of  it  upon  dry-ground,  and  the  waters  were  a 
wall  unto  them  on  the  right  hand,  and  on  the 
left,  ver.  21.    And  could  they  be  ignorant 
whether  they  walked  in  the  Water,  or  upon 
dry  Land  ?  whether  they  were  the  Men  that 
had  efcaped,  or  whether  they  had  been  all 
drowned  ?    The  words  are  exprefs,  that  the 
\Waters  were  on  both  fides  of  them,  in  their 

palTage, 


I  yj^         The  Keafombtenefs  and  Certainty 

paflage,  and  that  they  were  feparated  to 
make  way  for  them ;  which  could  not  fall 
out  by  any  ebbing  of  the  Sea,  for  then  they 
w^ould  have  had  Water  but  on  one  fide  of 
them,  whereas  now  the  Waters  flood  equally 
on  both  hands.  And  nothing  can  be  fuppofed 
more  abfurd,  than  it  is  to  imagine  that  nei- 
ther the  u^gyptiafts  nor  the  Ifraelites  fhould 
underlland  the  nature  of  the  Red-Sea y  but 
that  the  courfe  of  the  Tide  iliould  be  known 
only  to  Mofes. 

At  the  giving  of  the  Law%  the  whole 
People  of  Ifrael  had  warning  given  them 
three  days  before,  that  they  might  fandifie 
and  prepare  themfelves  to  make  their  Ap- 
pearance before  the  Lord  :  All  the  people  f aw 
the  thundringSy  and  the  lightnings^  and  the  noife 
of  the  trumpet,  and  beheld  the  mountain  fmoak- 
ing  :  and  the  Lord  fpake,in  the  audience  of  the 
whole  Adembly,  the  words  of  the  Ten  Com- 
mandments ;  and  they  were  ftruck  with  fuch 
a  terrour,  that  they  removed  and  flood  afar 
off^  and  defired  Mofes  that  he  would  acquaint 
them  with  what  God  fhould  be  pleafed  to 
give  him  in  command  concerning  them,  that 
they  might  no  longer  hear  God  (peaking  to 
them,  Icll  they  lliould  die,  Exod.  xx.  i8. 
Deut.  v.  2i.  Tloe  cloud  of  the  Lord  was  upon 
the  tahernade  hy  day,  and  fire  mas  on  it  hy  nighty 
in  the  f^t  of  all  th&houfe  of  Ifrael ,  throughout 
all  their  journeys,  Exod.  xl.  3  8.  whether  it  were 
two  daySy  or  a  month ^  or  a  yetir  tJ^t  the  cloud 

tarried 


of  the  Chriflian  Religion.  175 

tarried  upon  the  tabernacle^  remaming  thereoHf 
the  children  of  Ifrael  ahode  in  their  tents^  and 
journeyed  not  :  hut  when  it  was  taken  up,  they 
jmrneyed.  Num.  ix.  22.  From  the  time  of 
their  efcape  out  of  -^gypt^  the  Pillar  of  the 
Cloud  hy  day^  and  the  Pillar  of  Fire  hy 
flight :  the  Manna  with  which  they  were 
fed,  during  the  whole  time  of  their  journey- 
ing in  the  Wildernefs,  till  the  very  day  after 
they  had  eaten  of  the  corn  of  the  land  ofCanaan^ 
Exod.  xvi.  3  5".  Jof.  v.  12.  and  their  Gar- 
ments lafting  for  fo  long  a  time,  without  any 
decay,  Deut.  xxix.  5'.  thefe  were  conflant  and 
perpetual  Miracles  for  forty  years  together  ; 
and  it  is  the  mod  impoliible  thing  in  the 
world  to  fuppofe,  that  a  People  conliiling  of 
fo  many  Hundred  Thoufands,  ihould  for  fo 
long  a  time  be  impofed  upon  in  things  of 
this  nature,  their  Eyes,  and  Tafle,  and  all 
their  Senies  were  Witneiles,  that  they  were 
conduced  and  fed  and  cloathcd  by  Miracle, 
for  Forty  Years  together. 

Indeed,  it  was  impolfible  to  lead  fo  great 
a  Multitude,  through  a  vail  and  barren  Wil- 
dernefs,  by  fo  long  and  tedious  Journeys, 
without  the  help  of  Miracles.  If  they  had 
been  under  no  other  diftreis  but  want  of 
Food,  in  fo  barren  a  place,  it  had  been  im- 
poliible for  any  number  of  Men,  and  much 
more  for  fo  vaft  a  multitude,  to  fubfift  for 
any  time,  without  a  Miracle  :  but  they  were 
fed  with  Manna  from  Heaven  j  not  with  fucb 


ij6         The  Kedfoftahlenefs  and  Certainty 

as  the  Manna  is  which  is  now  any  where  to 
be  found,  which  is  a  kind  of  Honey- dew  ; 
but  with  Manna  which  was  fit  for  Nourifli- 
ment,  not  for  Phyfick,  and  fo  hard  as  to  be 
ground  in  Mills,  and  beaten  in  Mortars,  and 
baked  in  Pans,  Num.  xi.  8.  and  yet  it  was 
melted  by  the  Sun,  and  bred  Worms  and 
^unk,  if  it  were  kept  but  one  night,  except 
it  were  on  the  night  before  the  Sahhath  ; 
though  again,  when  it  was  to  be  performed 
for  a  Memorial  to  future  Generations,  no- 
thing was  more  lading  ;  and  it  fell  on  every 
Day  of  the  Week  but  the  Sahhath  :  The 
Manna  therefore  which  is  now,  of  what  fort 
foever  it  be,  is  of  quite  a  different  Nature  from 
this  Miraculous  Manna,  ( though  it  have  its 
Name  from  it,)  as  a  learned  Phyfician  (/>)  has 
\  (.P^  7"'  pi'oved.  Their  Water  was  as  miraculous  as 
chryf.Mag.  ^\-^q^^  Food,  and  their  Cloathing  as  either  ; 
Mannny  neither  their  Raiment  decayed y  nor  their  Bread 
<^'  2.  and  Water  failed,  till  they  arrived  in  tlie  pro- 
mifed  Land. 

The  March  of  the  Greek  Army  out  oiAfia, 
under  the  Condudt  of  Xenophon,  after  the 
death  of  Cyrus^  is  looked  upon  as  a  thing 
fcarce  to  be  equalled  in  all  humane  Story, 
though  that  was  but  for  one  Year,  and  three 
Months ;  and  the  Circuities  they  met  with 
were  nothing,  in  comparifbn  of  thole  that 
belet  the  /Jrael/tes  on  ev  cry  fide,  in  that  great 
and  terrible  ivildernefs^  wherein  were  fery  fer- 
pentSy  and JcorpionSy  anddrotight,  Deut.  viii.  1 5". 

a  land 


of  the  Chrijiian  Religion.    \         i':yj 

a  land  of  def arts,  and  of  pits,  of  droughty  and' 
of  the  fhadovo  of  death  ;  a  land  that  no  man  paf* 
fed  through^  and  where  no  man  dwelt,  Jer.  ii.  6. 
Nothing  but  a  Power  of  Miracles  could  have 
fuftained  them,  and  nothing  but  the  Senfe  of 
it  could  have  kept  them  within  any  Bounds 
of  Duty  and  Obedience. 

We  fee  how  frow  ard  and  rebellious  they 
were  upon  all  occafions,  notwithftandingthe 
wonderful  Power  and  Prefence  of  God  conti^ 
nually  manifeft  amongft  them  ;  they  would 
have  been  content  with  the  /Egyptian  Slavery^ 
and  the  Egyptian  Gods  too,  rather  than  en- 
dure the  Hardfhips  of  the  Wildernefs.  Mofes 
complains,  that  they  were  almofi  ready  tojhne 
him^  Exod.  xvib  4.  and  out  of  defpondency, 
prayed,  that  God  would  kill  him  out  ofhand^ 
rather  than  lay  fo  great  a  burden  upon  him. 
Num.  xi.  1 5-.  And  whoever  can  beheve,  that 
Mofes,  by  his  own  Skill  and  Managment, 
could  lead  fuch  a  Multitude  through  luch  a 
Wildernefs,  fo  many  Years  Journey ,  can,  it 
(eems, believe  any  thing  rather  than  the  Scrip- 
tures :  for  this  is  one  of  the  mod  incredible  > 
things  that  can  be  conceived ;  but  it  is  not 
in  the  lead  incredible,  that  he  might  do  it  by 
the  Divine  Power  and  Affiflance. 

The  Children  of  Tfrael  tempted  God  ten 
times, hy  their  Murmurings,  and  their  diftruit 
of  his  Power  and  Care  over  them,  Num.xiv.zz. 
for  which,  many  of  them  were  punifli'd  with 
death  5  tillat  laft,  the  whole  number  of  Men 

N  that 


178         The  Reafonabknefs  and  Certainty 

that  wei^  Twenty  Years  old  and  upwards, 
had  this  Judgment  denounced  againll  them. 
That,  for  their  Murmurings,  but  two  of  them 
by  name,  Caleb  the  Son  of  Jephmneh^  and 
Jojhua  the  Son  of  Nun,  ihould  be  fufoed  to 
enter  into  the  promifed  Land,  and  the  reft 
iliould  all  die  in  the  Wildernefs ;  but  that  after 
Forty  Years  wandring  intheWildcrnefs,  their 
Children  ihould  be  brought  in  topoflefs  it:  / 
the  Lord  have  jaid,  I  wi/lfurely  do  it  unto  all 
this  evil  congregation^that  are  gathered  together 
againji  me  :  in  this  viildernefs  they  jhalihe  cm- 
fumed,  and  there  fhall  they  die.  Num.  xiv.  35* 
And  the  Men  who  were  lent  out  to  fearchthe 
Land,  and  brought  the  evil  report  upon  it, 
died  forthwith  by  the  plague  before  the  Lord, 
ver.  3*7.  and  thefe  Men  were  the  Heads  of  the 
Children  of  Ifrael,  a  Man  of  every  Tribe  be- 
ing chofen  onty  every  one  a  Ruler  amongjl  thetn, 
chap.  xiii.  i,  3.  and  but  two  of  them  agreed 
in  giving  tlie  true  Account  of  the  Land  ;  (b 
great  an  averfion  they  had  to  proceed  any 
tarther  in  their  way  thither  v  And  aU  the  con- 
gregation lifted  up  their  voice  and  cried :  and 
the  pccple  wept  that  night.  And  all  the  chil- 
dren of  Ijrael  murmured  againfi  Mofes  and  a* 
gainfl  Aaron  r  and  the  whole  congregation  faid 
imto  them.  Would  God  that  we  had  died  in  the 
land  of  A£g  \pt,  or  would  God  we  had  died  in  this 
wildernefs.  And  wherefore  hath  the  Lord  brought 
as  unto  this  land\, -to  fall  by thefword,  that  our 
mves  and  oar  children  fhouid  he  a  prey  ?   mere 

it 


V'«  cfthe  Cbrijiian  Religion.  rj^ 

St  mt  letter  for  us  to  return  into  ^gyfft  ^  And 
they  faid  one  to  another^  Let  us  make  a  captain^ 
and  let  us  return  into  Mgypt.  And  all  the 
Congregation  were  for  Itoning  Jofhua  and 
Caleby  if  they  had  not  been  hindred  by  the 
glory  of  the  Lord  appearing  in  the  tabernacle  of 
the  congregation  J  before  all  the  children  oflfraely 
Num.xiv.  I,  i,  3,  4,  lo.  Now,  upon  fo  ge- 
neral a  defedion,  to  pronounce  peremptorily, 
That  but  Two  by  name,  of  fo  many  Thou- 
lands,  fliould  go  in  to  inherit  the  Land  of 
Promife,  arxl  that  all  the  reft  ihould  die  in 
that  very  Wildernefs  which  they  complained 
fo  much  of,  and  that  no  lefs  than  Forty  Years 
were  to  be  fpent  in  that  wandring  condition, 
which  they  were  already  fo  weary  of :  This 
is  fuch  a  Method  of  quelling  fo  general  a 
Difcontent  and  Mutiny,  as  never  was  heard 
of 'before  nor  fince,  and  which  could  pro- 
ceed from  nothing  lels  than  a  Wifdom  and 
Authority  which  could  check  and  controul 
the  moft  combined  and  inveterate  Perverfe- 
nefs  of  men  ;  and  a  Power  which  ftruck  the 
Spreaders  of  this  falfe  Report  with  immediate 
death,  before  their  eyes,  for  an  Example  of 
thkt  Vengeance  which  they  muft  all  exped: 
would  fall  upon  them,  foonei^or  later,  Avithin 
the  fpace  of  Forty  Years.  So  that  hereby 
was  taken  off  all  profped  of  Advantage,  and 
all  hopes  of  any  Reward  for  what  they  now, 
with  fo  much  regret  and  impatience,  under- 
went ;  and. from  henceforth  they  were- led 
N  %  meerly 


i8o        T/;e  Reafonahlefjefs  and  Certainty 

meerly  by  Convidion  of  the  Divine  Powei" 
and  Prelence  amongft  them,  and  of  the  Ter- 
rours  of  thofe  Judgments,  which,  in  all  Re- 
volts, feized  upon  the  Difobedient.  And 
now  being  refllefs  and  uneafie  in  their  prefent 
condition,  and  paflall  hopes  of  remedying  it,- 
like  dei'perate  Men,  they  were  upon  every 
little  occafion  thrown  into  violent  Commo- 
tions, but  were  as  foon  controlled  and  ap- 
pealed by  vifible  Judgments  upon  the  chief 
Authors  of  them. 

For  when  we  read,  foon  after,  that  a  Re- 
bellion was  raifed  againft  Mofes^  by  Tforak, 
Dathan,  and  Ah'tram  ;  God  gave fuch evident 
Tokens  of  that  Authority  which  he  had  in- 
veiled  him  withal,  and  fo  fignally  manifelted, 
that  what  he  had  done  amongft  them,  was 
by  his  Power  and  Commiflion,  that  it  was 
impollible  fox  any  of  them  to  be  deceived  in 
it,  or  to  doubt  of  it.  Though  tl;ie  truth  of  it 
is,  they  had  never  from  the  very  firft  doubted 
of  God's  Power  amongft  them,  but  m  ere 
aded  now  with  a  Spirit  of  Rage  and  Defpair, 
like  the  Men  defcribed  by  the  Prophet,  fret- 
ting themjelves^  and  curfing  their  king,  and  their 
God,  and  looking  upwards,  llai.  viii.  xi.  Ko- 
rah,  of  the  Tribe  o'i  Levi  ;  and  Dathan,  and 
Abiraw,  and  On,  of  the  Tribe  of  Reuben^  be- 
ing Principal  and  Leading  Men  of  theletwo 
Tribes,  with  Two  hundred  and  Jifty  princes  of 
the  ajjembly,  famous  in  the  congregation,  men 
of  renown,  gathered  themfehes  together  againfi 

Mojes 


f     of  the  Chriftian  Keligion.  18 1 

Mofes  and  Aaron  y  charging  them,  That  they 
took  too  much  upon  them.  And  to  clear  himfelf 
of  this  Accufation,  Mofes  implores  God  to 
vindicate  his  Innocency,  before  all  the  People; 
and,  by  agreement,  Korah  and  Aaron  appeared 
before  the  Lord,  with  Cenfers  in  their  Hands, 
and  Two  hundred  and  fifty  Men  befides  with 
their  Cenfers  likewife.  Korah,  at  the  time 
appointed,  gathered  all  the  Congregation  a- 
gaind  Mofes  and  Aaron,  unto  the  Door  of  the 
Tabernacle  of  the  Congregation.  So  that 
here  was  the  mod  folemn  Appearance  of  the 
whole  People,  who  had  entertained  great 
Jealoufies  againft  Mofes  and  Aaron,  and  were 
now  met  together,  to  fee  whether  they  could 
give  fuiitcient  Proof  of  their  Authority,  which 
they  challenged  over  them.  The  Time  and 
Place  was  appointed,  and  they  came  enclined 
and  prepared  to  receive  any  farther  ill  im- 
preffions  concerning  Mofes  and  Aaron,  if  tTiey 
could  not  have  made  out  their  Pretenfions, 
in  the  mofl  remarkable  and  aftonifliing  man- 
ner, to  the  utter  confufion  of  all  their  Ene- 
mies. Firfl  the  Glory  of  the  Lord  appeared  un^ 
to  all  the  congregation  ;  and  then  Mofes,  at 
God's  Command,  charges  the  Congregation 
to  depart  from  the  Tabernacles  o^  Korah,  Da- 
than,  zndAbiram,  and  declares,  Hereby  ye 
fhall  know  that  the  Lord  hath  fent  me  to  do  all 
thefe  works  :  for  I  have  not  done  them  of  mine 
own  mind.  If  thefe  men  die  the  common  death 
ofallmeny  or  if  they  he  vifited  after  the  vifi- 

N  3  tation 


182        Tfce  Reafonabhmfs  and  Certainty 

tatton  of  all  men  5  then  the  Lor  J  hath  notfent 
we.  But  if  the  Lord  ruake  a  new  thing,  and 
the  earth  open  her  mouth,  andfmallow  them  up, 
with  all  that  appertain  unto  them,  and  they  go 
^  Aovcn  quick  into  the  pit ;  then  ye  Jhall  under jl and 
that  thefe  men  have  provoked  the  Lord.  And 
it  came  to  pafs,  as  he  had  made  an  end  offpeak- 
ing  all  thefe  words-,  that  the  ground  clave  a  [un- 
der that  was  under  them  :  And  the  earth  opened 
her  mouth,  and  fw allowed  them  up,  and  their 
houfes,  and  all  the  men  that  appertained  unto 
Korah,  and  all  their  goods.  They,  and  all  that 
appertained  to  them,  ivent  down  alive  into  the 
pit,  and  the  earth  clofed  upon  them  :  and  they 
perifhed  from  among  the  congregation.  And  all 
Ifrael  that  were  round  about  them,  fled  at  the 
cry  of  them  :  for  they  f aid ^  Lefl  the  earth  [wal- 
low us  up  alfo.  And  there  came  out  afire  from 
the  Lord,  and  confumed  the  tivo  hundred  and 
fifty  men  that  offered  incenfe,  Num.  xvi. 

Thus  Mofes  vindicated  himfelf,  and  proved 
his  Divine  Million  and  Authority  in  fuch  a 
manner,  as  it  was  impofTible  but  that  the 
whole  People  of  Ifrael  mud  be  convince  of 
it :  They  were  very  fufpicious  and  jealous  of 
him,  the'  they  had  had  fo  much  experience  of 
his  Favour  with  God,  and  of  all  his  mighty 
Works  done  in  the  midfl  of  them  :  but  when 
this  dreadful  Vengeance  fell  upon  his  Ene- 
mies, before  the  whole  Congregation,  who 
were  met  together  on  purpofe  to  fee  whether 
God  would  declare  himfelf  for  him  ;  when 

the 


of  the  Chriftian  Religion.  183 

the  Earth  divided  it  lelf  to  fwallow  fome  of 
thefe  Men,  and  a  Fire  from  Heaven  devoured 
others,  there  was  not  a  Man  of  all  the  Con- 
gregation but  muft  be  an  Eye-witne(s  to  this 
Judgment ;  and  there  could  be  no  Deceit  nor 
Midake  in  a  thing  of  this  nature  :  For  Men 
may  as  well  doubt,  whettier  thofe  whom  they 
fee  Hve,  are  alive ,  as,  whether  thole  whom 
they  fee  taken  away  by  fo  terrible  and  fo  vi- 
fible  a  death,  are  dead  ;  and  unlefs  they  can 
know  this,  there  can  be  no  Knowledge  nor 
Proof  of  any  thing.  They  (a  w  the  Earth  firfl 
divide  it  felf,  and  then  clofe  it  felf  again  upon 
thefe  wicked  Men  ,*  they  law  them  go  down 
alive  into  the  Pit  ,•  they  heard  tlie  Cry  of 
them,  and  fled  aWay  for  fear:  and  they  law  be- 
fides  a  Fire  from  the  Lord  confume  no  fewer 
than  Two  hundred  and  fifty  Men,  and  thefe 
the  Men  thatoffer'd  Incenfe,  in  oppofition  to 
Aaron ;  Princes  of  the  ajfemhly,  famous  in  the 
congregation,  men  of  renown,  whofe  death  was 
very  remarkable,  upon  the  account  of  their 
Perfons,  as  well  as  for  the  Manner  of  it.  So 
many  Men  of  that  Rank  and  Character  being 
taken  away  at  once,  was  a  thing  that  would 
have  been  much  obferved,  and  ftridly  enquired 
into,  if  they  had  fain  by  any  other  death :  but 
their  dying  in  this  manner,  was  fo  wonderful, 
and  fo  plain  a  declaration  of  the  Divine 
Juftice,  that  it  could  neither  be  unknown 
nor  forgotten  by  any  Man  in  the  whole  Con- 
gregation. 

N  4  Yet 


184       T^f-^^  Keafonabknefs  and  Certainty 

.  Yet  their  Difcontents  againft /Jf<7/^^ '  flill 
continued  •;  foe  He  and  Aaron  were  cliarged 
with  killing  the  people  of  the  Lord,  ver.  41. 
and  the  congregation  was  gathered  againfl  Mofes 
and  againfl  Aaron  :  and  behold,  the  cloud  co- 
vered the  tabernacle  of  the  congregation,  and 
the  glory  of  the  Lord  appeared.  And  God's 
Wrath  wasfo  hotagainft  the  People,  for  their 
Subbornnefs  and  Difobedience,  that  notwith- 
{landing  the  Intercellion  of  Mofes  and  Aaron 
in  their  behalf,  a  Plague  from  the  Lord  raged 
fo  much  amongfl  them,  that  they  that  died  in 
the  plague  were  fourteen  thoufand  andfeven  hun- 
dred, befide  them  that  died  about  the  matter  of 
Korah,  ver.  49.  And  there  were,  probably, 
many  FamiUes  in  every  Tribe,  which  bore 
the  marks  of  God's  Difpleafure,  and  of  the 
Truth  of  Mofes  his  MifTion :  and  then  Aaron  $ 
Rod  alone  blodbm'd,  of  all  the  Rods  of  the 
Twelve  Tribes ;  but  by  this  time  the  People 
were  weary  of  their  contumacy,  and  cried  out, 
Behold,  we  die ^  iveperifb^  ive  all  perifh  :  Shall 
ive  be  coi^fumed  with  dying  ?  Num.  xvii.  12, 13. 
And  thus  was  an  end  put  to  a  Sedition,which 
was  the  greateft  and  the  moll  dangerous,  as 
Jofephus  well  obferves,  that  was  ever  known 
among  any  People  ;  and  fuch,as  that  fo  dread- 
ful a  lucceffion  of  Miracles  was  necellary  to 
deliver  Mofes  out  of  it.  And  I  would  know 
of  the  grcatcfl  Infidel,  whether,  if  he  ha^l 
lived  at  that  time,  and  had  been  in  the  Wil- 
ciernefs  with  Mofes^  iind  had  been  of  Korah'^s 

Con- 


of  the  Chrijiian  Religion,  185 

Confpiracy,  ( as  it  is  moll  likely  he  would 
have  been,)  I  would  know  of  hhn,  I  fay,  whe- 
ther he  could  have  done  any  thing  more,  to 
put  Mofes  upon  the  utmoft  tryal  ot  his  Power 
and  Authority  received  from  God,  than  thefe 
rebellious  Ifraelites  did  ?  And  if  he  could  not, 
(as  he  muft  needs  confels  he  could  not)  then 
he  ought  to  be  fatisfied  in  the  Authority  of 
Mofes,  as  they  themfelves  afterwards  were, 
unlefs  he  has  an  ambition  to  Ihew,  that  fomd 
Chrtflians  can  be  more  refradory  than  Jews. 

Yet  again,  when  they  wanted  Water,  the 
People  quarell'd  with  Mofes ^  and  faid,  Would 
God  that  we  had  died  when  our  Irethren  died 
before  the  Lord.  And  Mofes  brought  Water  out 
of  the  Rock,  before  the  whole  Congregation, 
in  fo  great  plenty,  that  the  whole  People  and 
their  Cattle,  juft  ready  to  perifli  with  thirfl, 
was  fatisfied  with  it,  J>ium.  xx".  3,  10.  At 
another  time,  after  a  fignal  Vidory  over  the 
Canaanites,  they  made  the  fame  Complaints 
again  ;  and  for  their  Murmurings,  were  (lung 
by  fiery  Serpents,  and  many  died  ;  till  a 
Brazen  Serpent  being  ereded,  as  many  as 
looked  on  it,  were  miraculoully  cured,  Num. 
xxi.  6. 

And  if  the  delivering  the  Law  in  fo  con- 
fpicuous  and  wonderful  a  manner  ;  if  fo  re- 
markable Judgments  upon  thofe  that  que- 
flioned  and  oppofed  Mofes  his  Authority,  and 
that  tranfgreffed  his  Law,  by  committing  Ido- 
latry ;  if  a  coiitinual  courle  of  Miracles,  for 

Forty 


(85        The  Keafouahlenefs  and  Certainty 

Forty  Years,  done  before  the  eyes,  and  ob-^ 
vious  to  every  {Qwk  of  (o  many  thoufands 
of  People,  be  not  a  plain  demonftration, 
that  the  Matter  of  Fad:,  in  all  the  circum- 
ftances  of  it  neceflary  to  prove  Mofes  to  have 
adted  by  God's  immediate  Authority  and 
Commillion,  was  at  firfl:  fufficiently  attefted  ; 
it  is  impoffible  that  any  thing  can  be  cer- 
tainly teftified. 

We  fee  how  impoflible  it  was  for  Mefes  to 
impofe  upon  the  People  oi  Ifrael  in  things  of 
this  nature  ,•  if  he  could  have  been  {o  far  for- 
faken  of  all  Reafon  and  common  Senfe,  as  to 
hope  to  do  it.  But  if  he  had  defigned  to  put 
any  deceit  upon  them,  he  would  certainly 
have  taken  another  courfe ;  he  would  have 
done  his  Miracles  privately,  and  but  feldom , 
not  in  the  midil  of  all  the  People,  for  Forty 
Years  together  ;  he  w  ould  never  have  made 
two  Nations,  at  the  firfl,  Witnelles  to  them ; 
and  then  have  proceeded  in  fuch  a  manner,  as 
that  every  Man  among  the  Ifraelites  muft 
have  known  them  to  be  talfe,  if  they  had  been 
fo  :  he  would  have  chofen  fuch  Inflances  to 
Ihew  his  Miracles  in,  as  fliould  have  provoked 
no  body  ;  not  fuch  as  muil  have  enraged  the 
whole  People  againll:  him,  by  the  death  of 
io  many  thouiands,  fo  often  put  to  death,  if 
they  had  been  flain  by  any  other  means  than 
by  the  Almighty  Hand  of  God.  And  indeed, 
what  could  deftroy  fo  many,  fo  irrefiftihly, 
lo  fuddenly  and  vifibly,  but  the  Divine  Power  > 

And 


of  the  Cbrijiian  Religion,  k%y 

And  what  could  be  the  Defign  and  Intent  of 
fuch  Miracles,  but  to  fulfil  the  Will  of  God, 
and  make  his  Power  to  be  known,  and  his  Au- 
thority acknowledged,  in  the  Laws  which 
were  delivered  in  his  Name,  and  which  were 
fo  often  affronted  and  tranfgrefied  by  thefe 
Sinners,  againft  their  own  Souls  ?  At  their 
going  out  ofj£gypt,  by  a  miraculous  Provi- 
dence,there  was  mtonefeehle^rfon  among  their 
tribes ;  but  upon  their  tranlgreflions,  they 
were  punifhed  by  Difeafes  as  miraculous. 

We  have  other  Evideace  (as  1  have  before 
obferved  )  that  Mofes  had  no  defign  to  delude 
the  People  of  Ifrael,  from  the  Meeknefs  of 
his  Difpofition,  from  his  difcovering  his  own 
Faults  and  Infirmities  in  his  Writings,  and 
from  his  not  advancing  his  Family,  but  leaving 
his  Poflerity  in  a  private  condition,  and  put- 
ting the  Government  into  the  hinds  oifojhua^ 
one  of  the  Tribe  o^Ephrairn.  But  when  all 
the  People  of  Ifrael  were  Witnefles  to  fo  many 
Miracles  wrought  by  him,  and  particularly  to 
fo  ftrangea  Judgment  as  the  cleaving  afunder 
of  the  Earth,  and  the  Fire  and  Plague  by 
which  fb  many  thoufands  periflied ;  we  need 
not  infill  upon  any  other  Proof  to  Ihewthat 
the  Miraculous  Power  and  Divine  Authority 
by  which  Mofes  aded  and  wrote,  was  as  well 
attefled,  and  as  fully  knov^n  to  the  whole 
People  of  Ifraelj  as  it  is  poflible  for  any 
Matter  of  Fad  to  be  known  to  any  fingle 
Perfon. 

z.  Having 


The  Reafonablenefs  and  Certainty 

2.  Having  ihewn,  That  the  Matters  of  Fac3: 
arid  Miracles  contained  in  the  Books  ofMofes, 
as  they  are  related  to  have  been  done,  were 
at  firft  fufliciently  attefled  ;  and  that,  if  we 
may  credit  that  Relation,  all  the  Miracles  there 
mention'd  were  certainly  wrought  by  him ; 
fince  they  are  of  that  nature,  that  the  People 
oj  /frael  could  not  be  deceived  in  them  :  I 
now  proceed  to  ihew.  That  the  Relations 
there  fet  down,  are  a  true  Account  of  thofe, 
things,  and  fuch  as  we  may  depend  upon. 
For  if  thefe  Matters  of  Faft  or  Miracles  are 
either  feigned  or  falfified,  this  muft  be  done 
either  in  Mofess  his  time,  or  afterwards ;  and 
if  in  his  time,  then  either  by  Mofes  and  Aaron, 
with  others  who  were  concerned  in  carrying 
on  the  Defign,  or  by  the  whole  People  of 
Ifrael  together.  And  if  it  were  done  after 
Mofes  his  death,  then  again  it  mufl  be  done 
either  by  fome  particular  Man,  or  by  the 
contrivance  of  fome  few  or  more  together  ; 
or  it  mufl:  have  been  by  the  joint  Knowledge 
and  Confent  of  the  whole  Nation.  I  wiJl 
therefore  prove,  (i.)  That  the  Miracles  could 
not  be  feigned  hy  Mofes  and  Aaron,  and  others 
concerned  with  them  in  carrying  on  fuch  a 
Deilgn.  (i.)  The  Miracles  could  not  be 
feigned,  nor  the  Books  of  Mofes  invented  or 
faliified  by  any  particular  Man,  or  by  any 
Confederacy  or  Combination  of  Men,  after 
the  death  of  Mofes,  ( g .)  The  Miracles  could 
not  be  feigned,  nor  the  Books  invented  or  fal- 
fified 


of  the  Chriftian  Religion,  i8p 

fified  by  the  joint  Confent  of  the  whole  Na- 
tion, either  in  Mofess  time,  or  after  it. 

I.  Thefe  Things  could  not  be  feigned  by 
Mofes  and  Aaron,  and  others  concerned  with 
them  in  carrying  on  iuch  a  Defign.    It  is 
plain,  that  they  could  never-  invent  fuch  an 
Account  as  that  of  their  miraculous  Eicape  out 
oijEgypt^  and  their  Travelling  in  the  Wilder- 
nefs,  under  the  condud:  and  fupport  of  the 
fame  miraculous  Power,  and  then  impofe  it 
upon  the  People  of  Ifrael  for  Truth.     For  the 
People  are  fuppofed  to  be  chiefly  concerned 
in  the  whole  Relation.  Mofes  appeals  to  their 
own  fenfe  and  experience  ;  The  Lord  moAe 
mt  this  covenant  with  our  fathers,  hut  with  us, 
even  with  us^  who  are  all  of  us  here  alive  this 
day,  Deut.  v.  3.     And  know  you  this  day  :  for 
J  f peak  mt  with  your  children  which  have  not 
known,  and  which  have  notfeen  the  chaflifement 
of  the  Lord  your  God,  his  greatnefs,  his  mighty 
hand,  and  his  flretched-out  arm,  and  his  mi" 
racks,  and  his  aBs  which  he  did  in  the  midft 
of  Egypt,  unto  Pharaoh  the  king  of  Egypt,  and 
unto  all  his  land ;  and  what  he  did  unto  the 
army  of  Egypt,  unto  their  horfes,  and  to  their 
chariots,  how  he  made  the  water  of  the  Red fea  to 
overflow  them  as  they  purfued  after  you,  and  how 
the  Lord  hath  deflroyedthem  unto  this  day  %  and 
what  he  did  unto  you  in  the  wildernefs,  until  ye 
came  into  this  place ;  and  what  he  did  unto  Da- 
than  and  Ahiram^  the  fans  of  Eliah,  the  fon  of 
Reuben ;  how  the  earth  opened  her  mouth  and 

fwaU 


ipo         The  Reafoifableneff  and  Certainty 

fwallowedthem  up^  and  their  houJhoUs,  and  their 
tents ^and  all  their  fuhflance  that  was  in  their  pof- 

fejfton  in  the  midji  of  all  Ifrael.  But  your  eyes 
have  fe en  all  the  great  atls  of  the  Lord^  which 
he  did^  Deut.  xi.  x,  3,  4,  5,  6,  7.  Here  is  a 
Recapitulation  of  all  the  Miracles  that  had 
been  wrought,  with  an  Appeal  to  their  Senfes 
for  the  Truth  of  them :  And  Mofes  would 
never  have  made  fuch  Appeals  as  thefe,  if 
they  could  polTibly  have  difproved  him ;  they 
could  never  be  perluaded  that  they  came  out 
oi^^-gypt^  after  fo  many  Plagues  inflid:ed  up- 
on thaJEgyptians^to'^tocMiVt  their  Deliverance; 
if  there  had  been  no  (uch  thing,  or  that  they 
were  folong  time  in  the  Wildernefs,  and  that 
ib  many  and  fo  great  Miracles  were  wrought 
in  their  fight,  if  tliey  had  never  been  done 
before  them.  Though  Men  may,  perhaps,  be 
perfuaded  to  believe,  that  their  Anceftors,  a 
long  time  ago,  law  and  heard  things  "which 
they  never  faw  nor  heard^  yet  a  whole  Nation 
was  never  fuppofed  to  have  been  perfuaded  out 
of  their  Senfes  at  once  :  and  Mofes  could  not 
attempt  to  make  ib  many  Men  believe  what 
thev  muft  all  have  known  to  have  been  falfe, 
as  well  as  himfelfyif  it  had  been  fo  ,•  but  he 
would  have  laid  the  Scene- at>  a  greater  di- 
Hance  of  time,  and  not  have  br6\aght  thofo 
in  as  chiefly  concerned  in  the  whole  bufmeis^ 
who  were  then  alive  and  prefeqt  to  convince 
him  of  fallhood  :  And  therefore,  if  the  Par- 
ticulars fct  down  in  the  Pentateuch  be  falfe, 

and 


of  the  Cbriftian  Religion,  i         191 

and  as  ancient  as  Mofes  his  time,  they  muft 
be  invented  with  the  knowledge,  and  received 
by  the  confent  of  the  w'hole  Nation.  For 
Mofes  and  Aaron  could  never  fo  far  delude  fo 
many  thou{ands,as  to  make  them  believe  fuch 
variety  of  Matter  of  Fad,  in  fo  many  and  fo 
wonderful  Inftances  fet  forth,  and  with  fuch 
notorious  Circumflances,  and  appeal  to  the 
Senfes  of  thofe  whom  they  deceived,  whe- 
ther they  had  not  feen  and  perceived,  and  had 
the  experience  of  what  had  been  done  for  fo 
many  years,  if  it  had  been  all  but  Fidtion. 

2.  The  Miracles  could  not  be  feigned,  nor 
the  Books  of  Mofes  invented  or  falfified  by 
any  particular  Man,  or  by  any  confederacy 
or  combination  of  Men,  after  the  death  of 
Mfes,  If  the  Miracles  w  ere  feigned  after  the 
death  of  Mofes,  either  the  Laws  mull  likewife 
be  invented  or  altered  after  his  death,  and 
the  Miracles  inferted  to  procure  them  Autho- 
rity ;  or  the  Laws  remained  as  they  had 
been  delivered  by  him,  and  the  Miracles  only 
were  added.  For  the  Books  of  Mofes  may  be 
confidered  either  as  containing  the  Laws  de- 
livered by  him,  or  as  relating  the  Miracles 
by  which  thefe  Laws  were  ratified  and  ella- 
blilhed  ;  in  each  of  which  refpeds  there  could 
be  no  Forgery  or  Falfification.     For, 

I.  The  Laws  themfelves  could  not  be  in- 
vented, nor  altered  or  falfiiied  :  becaufe  the 
whole  Jewiih  State  and  Policy  was  founded 
upon  them,. and  could  not  fubfill  without 

their.  ■; 


t^2         The  KeafonabUnefs  and  Certainty 

them  ;  and  therefore  they  muft  be  as  ancient 
as  the  Jewilh  Government,  which  is  confefs'd 
on  all  hands  to  have  been  firfh  ereded  by 
Mofes.  For  not  only  their  Religious  Wor- 
iliip,  but  their  Civil  Rights  and  Interefts, 
depended  entirely  upon  the  Laws  of  Mofes  • 
their  Publick  Proceedings,  and  their  Private 
Dealings  one  with  another,  were  all  to  be 
regulated  and  governed  by  thefe  Laws  :  and 
when  any  Laws  are  brought  into  conflant 
ufe  and  pradice  in  any  Nation,  it  is  ridicu- 
lous to  imagine  that  they  can  be  altered  and 
falfified,  and  a  new  Syllem  of  Laws  intro- 
duced inftead  of  them,  without  the  know-^ 
ledge  of  the  People  governed  by  them,  .or 
any  remembrances  of  it  left  amongft  them. 
No  material  Alterations  can  be  made  in  Laws 
which  are  of  continual  ufe,  and  which  con- 
cern every  Man's  Intereft,  but  they  mufl  be 
taken  notice  of  and  difcovered  by  fuch  as 
lliall  find  themfelves  aggrieved  by  fuch  Alte- 
rations. But  this  was  lels  practicable  amongfl: 
the  JewSf  than  amongfl;  any  other  People. 

I,  Becaufe  the  Diffindion  of  their  Tribes, 
and  the  Genealogies  which  were  kept  of  every 
Family,  made  them  have  a  more  feparate  and 
difl:indt  Intereft  in  every  Tribe,  and  a  more 
exad:  Account  of  Times  and  perfed  Know* 
ledge  of  Things  in  every  Family  ;  and  there- 
fore they  were  not  fo  capable  of  being  im-^ 
pofed  upon  in  things  of  this  nature,  as  the 
People  of  other  Nations  might  be,   where 

Mar- 


the  of  Chriflian  Religion,  103 

Marriages  and  Inheritances  are  promifcuous,' 
and  no  occafion  is  given  for  the  like  emula- 
tion and  watchfulnefs  over  one  another,  and 
where  no  fuch  Remembrances  and  Notices 
of  the  Tranfad:ions  of  Affairs  are  to  be  con- 
fulted  by  any  one  of  every  private  Family  : 
In  the  wildernefs  ofSinai^  on  thefirfl  day  of  the. 
fecond  month ^  in  the  fecond year  after  they  were 
come  out  of  the  land  of  Egypt  ^  Mofes  and  Aaron 
ailembled  all  the  congregation  together^  and  they 
declared  their  pedigrees  after  their  families^ 
hy  the  houfe  of  their  fathers^  according  to  the 
numher  of  their  names,  from  twenty  years  old  and 
upward^  hy  their  polly  Num.i.  i , 1 8 .  and  this  was 
done  again  in  the  Plains  ofMoah^  at  the  end  of 
Forty  Years,  chap.  xxvi.    And  thefe  Genealo- 
gies were  preferved,  not  only  during  the  Cap- 
tivity, Ezra  vii.   and  down  to  the  Reign  of 
Herod^  but  even  to  the  time  oijofephus^  who 
( in  his  Firft  Book  againft  Apion)  fays.   That 
they  had  the  Genealogies  of  their  Priefts  then 
Hill  extant  for  Two  thoufand  Years. 

By  which  means  it  came  to  pafs,  that 
every  Tribe  had  a  kind  of  feparate  Interell ; 
which  was  the  occafion  of  Korah^sS^diitvow 
againft  Mofes.  And  every  Man  amongll  their 
Tribes  might  certainly  hereby  know  how 
many  Generations  he  was  removed  from  thole 
who  firft  took  poiidfion  of  the  Land  of  Pro^ 
mtfe ;  and  might  find  the  Names  of  his  An- 
ceftors  regiftred,  Vv'ho  were  in  the  Wildernefs 
with  Mofes  ^  or  came  with  fofhm  over  for  dan: 

O  And 


I  pi.        7he  Reafonablenefs  and  Certainty 

And  this  mud  make  the  memory  of-their 
Anceftors  more  dear  and  familiar  to  them  ; 
and  it  mud  make  them  have  a  greater  regard 
for  any  thing  they  had  left  behind  them, 
efpecially  for  a  Book  upon  which  their  Rights 
of  Inheritance,  and  the  Title  they  had  to  all 
they  enjoyed,  depended  :  This  was  the  Deed, 
by  which  they  held  their  Eftates ;  and  the 
Lall  Will  and  Teftament,  as  it  were,  of  their 
Anceftors,  amongft  whom  the  Land  was  di- 
vided.    But  it  is  certain,  Men  are  more  care- 
ful of  nothing,  than  of  the  Writings  by  which 
they  enjoy  their  Eftates ;  and  there  is  no 
great  danger,  when  a  Will  is  once  come  to 
the  hands  of  the  right  Heir,  that  it  will  be 
loft  or  falfified,  to  his  prejudice  :  but  if  the 
Books  of  Mofes  were  altered,  it  muft  be  upon 
the  account  of  fome  advantage  to  fuch  as 
muft  be  fuppoled  to  make  the  Alterations  ; 
and  confequently  to  the  difadvantage  of  o- 
thers,  who  therefore  would  have  found  them- 
felves  concerned  to  oppofe  fuch  Alterations. 
But  as  the  Books  oi  Mofes  were  in  the  nature 
of  a  Deed  of  Settlement,  to  every  Tribe  and 
Family  ;.fo  they  were  a  Law  too,  which  all 
were  obliged  to  know  and  obferve,  under  the 
fevereft  Penalties :  And  being  {o  generally 
known,  and  univcrlally  prattifed,    it  could 
no  more  be  falfified  at  any  time  fmce  its 
firft  Promulgation,  than  it  could  be  now  at 
this  day.    For, 

2.  Ano- 


of  the  Chrijiian  Religion.  ipj 

2.  Another  thing  which  made  the  People 
of  Ifr^ei  leis  capable  of  being  impofed  upon 
in  this  matter,  was,  That  they  were  by  their 
Laws  themfelves  obhged  to  theconftant  ftudy 
of  them ;  they  were  to  teach  them  their 
Children,  and  to  be  continually  difcourfing 
and  meditating  on  them  ;  to  //W  them  for  a 
fign  upon  their  hand^  that  they  might  he  as  front- 
lets between  their  eyes  ;  to  teach  them  their 
children^  fpeaking  of  them  when  they  fate  in 
their  houfes,  and  when  they  walked  hy  the  way, 
ivhen  they  lay  down,  and  when  they  rofe  up  ; 
to  write  them  upon  the  door-pofis  of  their  houfeSy 
and  upon  their  gates,  Deut.  xi.  18,19,20. 
Nothing  was  to  be  more  notorious  and  fa- 
miliar to  them,  and  accordingly  they  were 
perfectly  acquainted  with  them,  and  (as 
Jofephus  fays )  knew  them  as  well  as  they 
did  their  own  Names  ;  they  had  them  con- 
flantly  in  their  mouths,  and  tlioufands  have 
died  in  defence  of  them,  and  could  by  no  Me- 
naces or  Torments  be  brought  to  forfake  or 
renounce  them.  And  to  this  end.  One  Day 
in  Seven  was  by  Mofess  his  Law  fet  apart  for 
the  learning  and  underflanding  of  it.  The 
Jews  have  a  Tradition,  That  ^i^/i-j  appointed 
the  Law  to  be  read  thrice  every  Year  in  their 
publick  Ailemblies  :  And  Grotius  ((f)  is  ofG)'^''''^' 
this  opinion.  However,  the  Scripture  jn-''^'^ 
forms  us,  thzt  Mo fes,  of  old  time,  had  in  every 
city  them  that  preached  him^  being  read  in  the 
fynagogues  every  fahhath-day^  Ad;,  x v.  21.     It 

O  2  is 


XV.  2. 


ip5        The  KeafonalUnefs  and  Certainty 

is  indeed  the  common  opinion.  That  there 
were  no  Synagogues  before  the  Captivi- 
ty :  But  then,  by  Synagoyies,  mufl  be  under- 
flood  Places  of  Judicature,  rather  than  of 
Divine  Worlliip  :  for  there  is  no  reafon  to 
queftion  but  the  Jews  had  their  Projeuchas^ 
or  Places  of  Prayer  from  the  Beginning  ; 
fince  it  is  incredible,  that  thofe  who  lived  at 
a  great  diilance,  and  could  not  come  to  Je- 
rtdfalem  on  the  Sahhath-days^  and  other  times 
of  Divine  Worfhip,  ( befides  the  three  great 
Feilivals,  \\\\tn  all  their  Males  were  bound  to 
be  at  jeri'ifalem )  jliould  not  ailemble  for  the 
Worlliip  of  God  in  the  places  where  they 
dv\elt ;  nay,  they  were  by  an  exprefs  Law 
obhged  to  it  on  the  Sabbaths  :  The  feventh 
day  is  the  fabbath  of  reft,  an  holy  convocation  ; 
ye  fhall  do  no  work  therein  :  it  is  the  fabbath 
of  the  Lord  in  all  your  dwellings^  Lev.  xxiii.  3. 
They  mud  therefore  have  Places  in  all  their 
Dwellings  to  refort  to,  where  they  held 
their  Convocations  or  Aflemblies  ;  and  thefe 
they  went  to  on  the  New  Moons,  as  well  as 
on  the  Sabbaths,  z  King.  iv.  23.  which  made 
the  Pfalmifl:  lament,  that  the  Enemy  had 
burnt  up  all  the  fynagogues  of  God  in  the  land^ 
Pfal.lxxiv.  8.  And  being  met  together,  there 
is  as  little  doubt  to  be  made  but  that  they 
read  the  Law  ,•  which  was  to  be  read  by 
tlicm  in  their  Families,  and  much  more  in 
their  Publick  AlTeniblies,  on  their  folema 
Days  of  Divine  Worlhip.     The  Books  of 

Mofes 


of  the  Chriftian  Religion,  ipy 

Mofes  therefore  were  read  in  their  Synagogues, 
in  every  City,  U'yivi'2v  <l^-)^ouic»)v,  fromancienc 
Generations,or  from  the  firil  fettlement  of  the 
ChiUren  of  Ifrael  in  the  Land  o{ Canaan. 

And  then  at  the  end  of  every  Seven  Years 
the  Law  was  read  in  the  moft  pubhck  and 
foiemn  manner,  in  the  Solemnity  of  the  Tear 
of  Re  leaf e,  in  the  Feafl  of  Tahrnacles.     Mofes 
wrote  a  Book  of  the  Law,  and  commanded  it 
to  be  put  in  the  fide  of  the  Ark,  Deut.xxxLz6, 
as  the  Tu'o  Tables  of  Stone  were  put  into 
the  Ark  it  felf,  chap.  x.  5-.  and  this  he  deli- 
vered to  the  Priefts,  and  to  all  the  Elders  of 
Ifrael,  and  commanded  them,  faying,  At  the 
end  of  every  feven  years,  in  the  folemnity  of  the 
year  of  releafe,  in  the  fe  aft  of  tabernacles,  when 
all  Ifrael  is  come  to  appear  before  the  Lord  thy 
God,  in  the  place  which  he  fhall  choofe :  thou 
fhalt  read  this  law  before  all  Ifrael.,  in  their 
hearing.     Gather  the  people  together,  men^  and 
women,  and  children,  and  thy  ft  ranger  that  is 
ivithin  thy  gates,  that  they  may  hear,  and  that 
they  may  learn,  and  fear  the  Lord  your  God,  and 
obferve  to  do  all  rhe  words  of  this  law  :  And 
that  their  children  which  have  not  known  any 
things  may  hear  and  learn  to  fear  the  Lord  your 
God,  as  long  as  ye  live  in  the  land  whither  ye 
go  over  Jordan  to  pojfefs  it,  Deut.  xxxi.  10,1 1, 
li,  13.    How  is  it  polTible  that  any  more 
effe(5tual  care  could  have  been  taken  to  fecure 
a  Law  from  being  depraved  and  altered  by 
Impoflures  ?  Every  feventh  Day,  at  lead,  was 

O  3  fet 


ip8        The  Reafonableneff  and  Certainty 

fet  apart  for  the  reading  and  learning  it,  in 
their  leveral  Tribes,  throughout  all  the  Land  ; 
and  then  once  in  {even  years  it  was  read  at  a 
publick  and  rolemn  Feaft,  when  they  were  all 
obliged  to  go  up  to  Jerufalem.  And  for  this 
purpole,  Mofes  wrote  a  Book  of  the  Law, 
which  was  put  in  the  fide  of  the  Ark,  that  it 
might  be  there  for  a  Teftimony  againfl:  them, 
if  they  fhould  tranfgrefs  it ,  much  more,  if 
they  ihould  make  any  Alterations  in  it.  And 
out  of  this  Book  the  King  was  to  write  him  a 
Copy  of  the  Law,  Deut.  wli.  i8.  and  this 
Book  of  the  Law  was  found  by  Hilkiah  the 
Hjgh-Prieft,in  the  Houfe  of  the  Lord,  2  Chron. 
xxxiv,  14.  2  Z^^g.xxii.  8.  For  after  all  that 
the  wicked  and  idolatrous  Kings  could  do  to 
fupprefs  the  Law  oi  Mofes,  and  draw  afide  tlie 
People  to  Idolatry,  the  Authentick  Book  of 
the  Law,  written  by  Mofes  himfelf,  was  flill 
preferved  in  Jofja/js  time,  befides  the  leveral 
Copies  wiiicb  muflT^e  difperfed  throughout 
the  Land,  for  the  ufe  of  their  Synagogues,  and 
thofe  which  muft  be  remaining  in  the  hands 
of  the  Prophets,  and  othef  pious  Men.  And 
there  is  little  reafon  to  doubt,  but  that  this 
very  Book  written  by  Mofes^  w  as  preferved 
during  the  Captivity,  and  was  that  Book 
\^'hich  Ezra  read  to  the  People.  It  is  by  no 
m,eans  credible,  that  the  Prophets  would  fuf- 
ler  that  Book  to  be  loft,  much  lefs  that  they 
would  fuffer  all  the  Copies  generally  to  be 
;  |pf|i  or  corrupted  j  v/hicb  indeed,  confidQring 
•^  ''-  ■'•'  '  the 


of  the  Chrijiian  Religion.  199 

the  number,  was  hardly  poflible.  Is  it  proba- 
ble that  Jeremiah  would  u(e  .that  favour  which 
he  had  with  Nebuchadnezzar  to  any  other  pur- 
pofe,  rather  than  for  the  prelervation  of  the 
Book  of  the  Law  ?  The  Jews  lay  the  Ark  was 
fecured,  in  the  burning  of  the  Temple,  at  the 
time  of  their  Captivity  :  but  it  is  much  more 
probable  that  the  Book  of  their  Law  was  fe- 
cured, it  being  both  more  eafily  conveyed 
away,  and  not  lb  tempting  a  Prey  to  the  £- 
nemy.  We  find  the  Law  cited  in  the  time  of 
the  Captivity,  by  Dmel,  Dan.  ix.  11.  byNf- 
hemiah.,  Nebem.  i.  8,  9.  and  in  /<?^/V,  who  be- 
longed totheTenTribes,  7(?^.vi.i2.&vii.  13. 
And  it  is  not  to  be  doubted,  but  that  thefe 
and  other  pious  Men  had  Copies  of  it  by  them, 
and  were  very  careful  to  preferve  them.  Mai- 
monides  (r)  fays,  that  Mofes  himfelf  wrote  out  ^"^^  ^^^^ 
Twelve  Books  of  the  Law,  one  for  each  Tribe,  p/,^^!! 
befides  that  which  was  laid  up  in  th^  fide  of 
the  Ark  ;  and  the  Rabbins  teach,  that  every 
one  is  obliged  to  have  a  Copy  of  the  Fenta- 
teuch  by  him  :  And  Ezra  and  Mehemiah  {$)  are  CO  P'«/' 
iaidto  have  brought  Three  hundred  Books  of  ^^^"f' 
the  Law  into  the  Congregation  affembled  at  c.  n. 
their  return  from  Captivity.  It  is  certain  there 
were  Scribes  of  the  Law,  before  the  Captivity, 
and  in  the  time  of  it,  Jer.  viii.  8.  Ezra  is 
ftiled  a  ready  Scrihe  in  the  law  of  Mofes  ;  and 
the  Scribe^  even  a  Scrihe  of  the  words  of  the 
commandments  of  the  Lord^  and  of  hisfiatutes  to 
Ifrael :  And  by  ArtaxerxeSy  in  his  Letter,  he   ' 

O  4  is 


a 00       The  Keafonahlenefs  and  Certainty 

is  called  a  Scrihe  of  the  law  of  the  God  of  heaven^ 
Ezra  vii.  6, 1 1 , 1 2.  By  which  it  appears,  that 
there  were  Scribes  of  the  Law  during  the 
Captivity,  who  were  known  by  this  lolemn 
Stile  and  Charad:er,  and  whole  care  and  em- 
ployment it  was  to  ftudy  and  write  over  the 
Law,  of  whom  Ezra  was  the  principal  at  the 
time  of  their  Return.  It  is  moil  probable  then, 
that  the  Book  of  the  Law  was  preferved  in 
Mo/ess  own  Hand,  till  the  coming  of  the  Jews 
from  Babylon ;  befides  the  Copies  that  were 
preferved  in  the  hands  of  Daniel y  Nehemiahy 
Ezra,  Zechariah^^ud  the  other  Prophets,  who 
were  not  only  of  unquedionable  Integrity, but 
w  rote  themfelves  by  Divine  Infpiration. 

3 .  Nothing  is  more  exprefsly  forbidden  in 
the  Books  of  i^^j,than  all  Fraud  and  Deceit  • 
and  it  cannot  reaibnably  befufpe(5tedthatany 
Man  would  be  guilty  of  a  Fraud  ofthehigheft 
nature  ynaginable,  to  introduce  or  eftablifli  a 
Law  that  forbids  it.  Mofes  had  forewarned 
them  againft  all  fuch  Practices,  both  in  his 
Laws  in  general,  and  by  an  ex}:)refs  Prohibi- 
tion :  Te  jhall  not  add  unto  the  word  which  I 
eommand  you,neither  Jhall  ye  diminifh  ought  from 
it,  Deut.  iv.  z.  And  all  who  had  any  regard  to 
the  Obfervation  of  his  Laws,  would  oblerve 
this,  as  well  as  other  parts  of  it ;  for  this  pre- 
ferved the  Authority  of  all  the  reft  inviolable : 
And  if  they  had  had  no  regard  to  the  Law,  but 
h^d  altered  it  as  they  plealed,  they  would  cer- 
t»ioiy  have  madp  fuch  Alterations'  as  would 
.fci  - ■ ;    •  ■         I    '  -  .    ■  have 


of  the  Chrijlian  Keligion,  20 1 

have  gratified  the  People,  and  would  have 
taken  great  care  to  leave  nothing  which  might 
give  offence  ;  but  the  Laws  of  Mofes  are  fuch, 
as  that  without  a  Divine  Authority  to  enforce 
them,  they  would  never  have  been  complied 
with,  but  would  have  been  grievous  to  a  le(s 
(ufpicious  and  impatient  People  than  the  Jews 
were.  If  it  be  faid,  That  the  Prohibition  a- 
gainfl  Alterations  might  be  added  amongll: 
other  things ;  there  is  no  ground  of  probabi- 
lity for  it,  but  fo  mu(  h  odds  againft  it,  that 
a  Man  might  as  well  fufpeO:  that  the  whole 
Five  Books  had  been  forged,  as  to  pitch  upon 
that  particular  Verfe,  and  fay  that  it  is  not 
genuine.  Beftdes,  why  fliould  hnpoftors  in- 
lert  fuch  a  Claufe  as  would  hinder  them  from 
changing  any  thing  in  the  Law  ever  after  > 
Why  fhould  they  not  rather  relerve  to  them- 
felves  a  liberty  of  changing  and  adding  as 
often  as  they  thought  fit  > 

1.  As  the  Laws  themfelves  could  not  be 
invented  nor  altered,  after  Mofes  s  time  ;  fo 
neither  could  the  Account  ot  the  Miracles 
wrought  by  him,  be  inferted  after  his  death, 
by  any  particular  Man,  nor  by  any  Confedera- 
cy or  Combination  of  Men  what  foever.  For 
if  the  Miracles,  by  which  the  Law  is  fuppofed 
to  be  confirmed,  were  afterwards  inferted , 
they  mult  be  intended  as  a  San£lion,  to  give 
Authority  to  it,  and  keep  the  People  in  awe, 
when  they  were  become  uneafie  and  difobe- 
dient  under  tjie  Government  of  thofe  Laws. 

But 


2r02        The  ^eafonablenefs  and  Certainty 

But  it  mud  needs  be  much  more  difticult  to 
introduce  Laws  at  firft,  than  to  govern  a  Peo- 
ple by  them,  after  they  have  been  once  intro- 
duced, and  are  fetled  and  received  amongfl: 
them.  Indeed,  it  is  incredible,  how  Laws,  fo 
little  favourable  to  the  eafe  or  advantage  of 
a  People  which  were  fo  expenftve  and  burthen- 
fome  in  their  Ceremonies ,  and  which  were 
purpofely  defigned,  in  many  things,  to  be  con- 
trary to  the  Cuftoms  of  all  the  Nations  round 
about  them,  and  to  the  Cuftoms  which  they 
had  been  themfelves  acquainted  with  in  ^- 
gypt^  in  fo  many  Inftances,  could  be  at  firfl 
introduced,  but  by  Miracle :  but  if  they  could 
have  been  once  introduced  without  Miracles, 
there  is  no  reafon  to  think,  but  that  when  the 
People  were  ufed  and  accuftom'd  to  them, 
there  would  have  been  no  need  of  any  pre- 
tence of  Miracles,  to  keep  them  in  obedience 
to  them  ;  and  as  little  reafon  there  is  to  ima- 
gine that  they  would  have  been  over-awed  by 
a  Jleport  of  Miracles,  which  muft  be  fuppoled 
never  to  have  been  heard  of,  till  the  People 
gave  occafion  for  the  Invention  of  them,  by 
their  Difobedience. 

The  Books  o( Mofes  were  read  (as  I  have 
fliewn  )  in  the  Synagogues,  or  Religious  Af- 
femblies,  in  the  feveral  Tribes,  at  leall  every 
Sahhath-day^  and  were  appointed  to  be  folemn- 
\y  read,  in  the  audience  of  all  the  People,  at 
the  Feaft  of  Tahernacks^  every  Seven  Years  : 
arid  i^  they  had  had  no  knowledge  of  the  Laws 

of 


of  the  Chrijlian  Religion*  205 

of  MofeSy  but  from  the  Rehearfal  of  it  at  the 
Feafi  offahernacks ;  yet  can  we  conceive  that 
the  Body,  of  the  Jewiih  Nation  ihould  be  io 
flupid  and  forgetful,  as  noj;  to  remember  when 
thefe  Miracles  mud  be  fuppofed  to  be  firft  read 
to  them,  that  they  had  never  heard  them  be- 
fore? But  howimpolIibleisit,that  theylhould 
be  thus  impofed  upon,  when  they  heard  the 
Books  o^Mofes  read  every  Week  to  tliem,  and 
had  them  befides  in  their  own  keeping,  to  read 
them  at  their  leifure  ?  The  Miracles  now  make 
up  great  part  of  the  Books  of  Mofes  ;  tJiey 
are  every  where  interfperfed  and  intermix  a, 
throughout  the  Hiftory ;  and  they  are  of  fuch  a 
nature,  as  is  mofl  apt  to  make  impre/Tion  upon 
the  Memories  of  Men  :  And  can  we  imagine, 
tliat  Miracles,  fo  often  repeated,  and  every 
where  inculcated,  could  be  inferted  by  any 
contrivance,  and  impofed  upon  a  People  who 
were  all  wont  to  hear  the  Law  publickly  read 
in  a  foiemn  Aflembly  once  every  Seven  Years, 
and  heard  it  read  in  their  Synagogues  befides 
every  Seventh  Day  ?  Would  they  not  be  infi- 
nitely furpriled,  the  firil  time  they  heard  the 
Relation  of  the  Plagues  inflicted  on  the^^^y^- 
tians^  of  the  Judgment  upon  Korah  and  his 
Company,  and  of  the  miraculous  Puniihments 
which  befell  the  Idolatrous  and  Difobedient 
in  the  Wildernefs  ?  Would  they  not  foon  have 
found  out  fb  obvious  a  Deceit  as  thismufl 
have  been,  if  it  had  been  one  ?  If  we  can  think 
that  fuch  Infertions  could  pafs  without  difco-"* 

very; 


204        T^l-^^  Keafonahlenefs  and  Certainty 

very  ;  why  may  we  not  as  w^ll  believe  too, 
that  as  many  more  might  be,  made  now,  and 
not  be  (uilbovered  ?  Would  not  the  whole  Body 
of  the  Feople  have  been  able  to  teilifiethat  all 
this  was  counterfeited,  and  inferted  into  the 
Law  ;  for  no  fuch  thing  was  read  to  them  in 
their  Synagogues  upon  the  .Stf^^^//;^,  nor  had 
been  read  at  the  end  of  the  lafL  Seven  Years, 
but  it  uas  all  now  added  to  terrific  them,  and 
keep  them  from  following  the  Cuftoms  of 
other  Nations  ?  Would  not  this  have  been 
the  word  contrivance  that  could  have  been 
thought  of,  to  keep  a  People  in  av\e,  to  tell 
them  of  fuch  things  as  every  Man  of  them 
could  difprove,  that  was  of  Age,  and  had  but 
Underilanding  and  Memory  enough  to  know 
what  he  had  heard  fo  often  read  before ,  and 
to  diftinguiih  it  from  fuchthings  as  are  fb  re- 
markable, that  they  could  hardly  efcape  any 
one's  Memory, who  had  ever  heard  of  them  ? 

They  had  Books  of  the  Law  for  their  pri- 
vate reading ;  and  befides  the  reading  of  it  in 
their  Weekly  Ailemblies,  they  had  a  folemn 
Publication  and  Proclamation  of  their  Law, 
once  evefy  Seven  Years,  as  it  were  purpofcly 
to  prevent  any  Defign  of  falfifying  it :  And 
to  have  read  any  thing  fo  remarkable,  as  the 
Miracles  of  Mofes  arc,  in  all  their  circum- 
ilances,  fo  often  repeated  and  infilled  upon, 
if  the  People  had  not  found  them  in  their  own 
Books,  and  had  not  been  ufed  to  hear  them 
read  to  them,  from  the  time  of  the  giving  the. 

Law 


of  the  Chrijiian  Religion.  Q05 

Law  by  Mofes ,  had  been  only  for  the  Proje- 
d:ors  to  proclaim  themfelves  Impoflors,  but 
could  never  have  deceived  any  Man. 

And  befides  the  care  that  was  taken  for  the 
Prefervation  of  the  Books  of  the  Law,  there 
were  pubHck  Memorials  of  tlie  principal  Mi- 
racles enjoined ;  fuch  was  the  Feaft  of  the  Pafs- 
over,  in  remembrance  of  the  Angel  s  pafTing 
over  the  Ifraelites,  when  he  flew  the  Firft- 
born  of  the  Egyptians  ;  and  the  Feaft  of  Ta- 
lernacles,  in  remembrance  of  their  dwelling 
in  Tents  in  the  Wildernefs  ;  and  fuch  were 
the  Brazen  Serpent,  the  Ark,  and  the  Taher^, 
itacle  :  Thefe  were  things  feen  and  obferved, 
or  known  by  all ;  and  they  could  not  be  in- 
troduced after  Mofes s  time,  becaufe  there 
could  be  no  pretence  for  it  -,  fince  they  who 
introduced  them,  mult  llippofe  them  to  have 
been  before,  at  the  very  time  when  they  de- 
figned  firfl  to  introduce  .them.  The  Urim 
and  thummirn  was  both  a  conftant  Miracle, 
and  a  confrant  Atteflation  to  the  Law,  by 
which  it  was  ordained.  And  it  appears,  that 
the  Priefls  who  were  to  examine  and  judge  of 
Leprofie  either  in  Perfons  or  Things,  were  fe- 
cured  from  the  Infedion  of  it,  though  it  were  CO  vid. 
infedious  to  all  others  :  And  their  conftant  t^fff^^'V 
Service  could  not  be  performed  without  a  thTsmy 
(t)  miraculous  Difpenfation.  P^^>  c.  54. 

Thus  it  is  evident,  That  there  is  all  the  ^'  ^°^'^' 
Proof  which  it  is  poflible  to  bring  in  any  cafe 
of  this  nature,  that  the  Books  oi  Mofes  could 

not 


2o6         The  Keafombkneff  and  Certainty 

not  be  falfified  by  any  Man,  or  Party  of  Men 
whatfoever  ;  ftnce  the  Nature  and  Inftitution 
of  the  Law  it  (elf  did  effe£lually  provide  againft 
alllmpoftures ;  and  the  Jews  had  all  the  aflu- 
rance  that  it  is  poflible  for  any  People  to  have, 
that  the  Books  of  Mofes  are  the  fame  which 
he  WTote  and  left  behind  him.  And  this  in- 
fpired  thfem  with  fuch  a  zeal  for  their  Law, 
as  to  facrifice  their  Lives  in  vindication  of  it ; 
whereas  there  was  no  Book  whatfoever,  as 
Jofephus  ob(erves,amongft  the  Heathens, y^jhich 
any  Man  amongfl:  them  would  not  rather  a 
thoufand  times  lee  deftroy  ed,  though  it  w^ere 
in  never  fo  much  efteem  with  them,  than  he 
would  fuf!er  for  it :  Which  ihews,  that  the 
Jews  were  fully  convinced  of  the  Divine  Au- 
thority of  their  Law,  from  all  the  Evidence 
above-mentioned ;  and  were  perfuaded,  that 
it  is  the  fame  which  Mofes  delivered,  and  left 
behind  him. 

3 .  The  Pentateuch  could  not  be  Invented 
nor  falfified  by  the  joint  Conlent  of  the  whole 
Nation,  either  in  Mojess  tim.e,  or  after  it.  For 
how  is  it  poflible  that  fuch  a  thing  fliould  have 
been  concealed  from  all  other  Nations  ?  and, 
that  a  whole  Nation  Ihould  know  of  the  Impo- 
flure,and  no  Man  ever  difcover  it,nor  no  Apo- 
,  ftate  ever  divulge  it,  but  they  and  their  Polle- 
rity  fhould  always  profefs,  that  they  believed 
the  Law  to  be  revealed  to  Mojes  by  God  him- 
felfjjuil  as  we  now  have  it  in  the  Pentateuch  > 
that  under  all  Affli6lions  and  Advcrfitics,  they 

ihould 


of  the  Cbriflian  Religion,  207 

lliould  impute  their  Sufferings  to  the  viola- 
tion of  the  Law  ;  and  that  fo  many  fliould 
die,  rather  than  depart  from  it  ? 

Upon  the  Revolt  of  "the  Ten  Tribes,  Jere- 
loam  would  certainly  have  difcover'd  it,  if  he 
had  but  fufpedted  any  fiich  thing  as  an  Impo- 
flure ,  or  could  but  have  hoped  to  make  the 
People  believe  that  the  Laws  of  Mofes  were 
not  of  Divine  Inftitution,  but  of  Humane  In- 
vention and  Contrivance :  but  he  fuppoied  the 
Truth  of  its  Divine  Original,  whilft  he  temp- 
ted the  People  to  the  tranlgreffion  of  it ;  Be- 
hold thy  Cods  JO  Ifrael^  which  brought  thee  up  out 
of  the  land  of^gypt,  i  King^  xii.  28.   he  fup- 
pofes  them  brought  out  of  the  Land  o^JE^pt,    , 
and  brought  out  by  a  Divine  Power  ;  and  en- 
deavours to  perfuade  them,that  the  two  Calves 
which  he  had  fet  up  in  Dan  and  Bethel,  were 
the  Gods  who  delivered  them,  and  by  whole 
Authority  the  Law  was  given  them  ;  and 
that  therefore  either  of  thofe  Places  was  as  pro- 
per to  facrifice  in,  as  Jerufalem  :  which  how- 
ever abfurd  it  were,  yet  he  did  not  think  lb 
abfurd,  as  to  endeavour  to  make  them  believe 
that  their  Law  it  felf  was  50  better  than  an 
Impofture  :  he  had  fome  hopes  to  fucceed  in 
this  Projed: ;  and  the  Event  iliews,  he  under- 
ftood  the  Temper  and  Principles  of  the  Peo- 
ple he  had  to  deal  with ;  but  the  other  was  too 
grofs  for  him  to  attempt.    The  true  Prophets 
of  Ifrael  were  ever  as  zealous  for  the  Law  of 
Mofes^  as  the  Prophets  o^Judah^  and  theFalfe 

Pro- 


ao8  The  Keafomblemfs  and  Certainty 

Prophets  of  either  Kingdom,  never  durfl  deny 
its  Authority  :  thefe  Falfe  Prophets  affronted 
and  contradidted  the  Prophets  of  the  Lord, 
but  they  ever  owned  the  Law,  and  pretended 
to  fpeak  in  the  Name  of  that  God  who  had  de- 
liver'd  it  to  Mofes.  And  this  Divifion  of  the 
Ten  Tribes  made  it  impoffible  afterwards  for 
either  the  Kingdom  of  Ifrael,  or  oijudah,  to 
make  any  Alterations  in  the  Books  of  Mofes ; 
becaufe  there  w  as  fo  great  emulation  and  en- 
mities betwixt  the  two  Kingdoms,  that  they 
could  never  have  agreed  to  infert  the  fame 
Corruptions  ;  and  it  either  of  them  had  at- 
tempted fuch  a  thing,  it  would  foon  have  been 
difcovered  by  the  other  ;  and  therefore  the 
agreement  of  the  Samaritan  with  the  Hebrew 
Fentateuch,  is  a  plain  argument  that  they  are 
but  dilferent  Copies  of  the  lame  Book,  and 
that  it  is  undoubtedly  genuine.  The  Children 
of  Ifrael,  notwithftanding  their  great  prone- 
nefs  to  Idolatry,never  caft  oil  the  Law  o^ Mofes, 
as  they  would  certainly  have  done,  being  fo 
often  brought  into  bondage  by  their  neigh- 
bour-Nations, if  they  had  not  been  well  allured 
of  the  Authority  of  that  Law  which  they 
tranfgieis'd  ;  but  they  were  reduced  to  the 
Obedience  of  the  Law,  by  the  Oppreilions  of 
Idolatrous  Nations  ;  they  hoped  ior  Delive- 
rance upon  their  Repentance,  according  to  the 
Promifes  made  in  it,and  could  by  no  Tempta- 
tions or  Torments  be  peifuaded  or  forced  to 
,  renounce  it :  But  the  long  Captivity  in  Ba- 
bylon 


of  the  Chrijiian  Religion,  2  op 

lylon  wrought  a  perfed  cure  in  the  Jews,  as  to 
their  inchnation  to  Idolatry  ;  which  could 
never  have  been,  unlefs  by  their  own  expe- 
rience, in  feeing  the  Prophecies  fulfilled,  and 
by  other  Arguments,  they  had  been  fully  con- 
vinced of  the  Truth  of  their  own  Religion  be- 
yond all  others. 

If  it  had  been  of  their  own  Invention,  the 
People  would  have  made  their  Law,  in  every 
refped:,  more  favourable  to  themfelves ;  they 
would  not  have  cloyed  it  with  burthen fome 
Ceremonies,  to  diftinguiHi  themfelves  from 
the  neighbour-Nations,  whofe  Idolatries  they 
were  fo  long  prcne  to,  and  which  thefe  Cere- 
monies were  defigned  to  reflrain  them  from. 
They  who  were  for  a  long  timefo  fond  of  the 
Idolatries  of  the  Heathen,  would  never  have 
invented  Laws  fo  uneafie  to  themfelves,  and 
fo  contrary  and  odious  to  other  Nations  ,* 
they  would  never  have  framed  them  them- 
felves, and  then  have  pretended  a  Divine  Re- 
velation for  thofe  Laws  which  they  \\  ere  lb 
little  pleafed  with.  They  would  never  have  ex- 
poled  themfelves  to  the  whole  World,  through 
all  Ages,  as  a  ftubborn  and  rebellious  People, 
notwithftanding  fo  many  and  fo  convincing 
Miracles  fo  long  wrought  amongfl  them. 
The  Miracles  which  I  have  mention'd,  were 
moft  of  them  Judgments  upon  the  Ifraelites, 
for  their  Difobedience  ,•  and  they  would  never 
have  (et  down  theie  Miracles,  but  would  ra-- 
ther  have  left  them  out,  though  they  were 

P  true. 


^  f  O         The  Sjeafombknefs  and  Certawty 

true,  as^ifgraceful  to  theirNation.^  For  thus 
Jqfephfj  has  omitted  fome  tilings,  to  avoid 
the  Scandal  which,  he  was  aware,  would  liave 
been  given  fco  the  Heathen,  by  a  full  and  pun- 
ctual Relation  of  the  whole  Hift^ry  of  tlie 
Jetvs,  as  it  is  defcribed  in  the  Books  oiMofes, 
And  they  could  be  as  little  ignorant  as  Jofe- 
phuSy  what  would  prove  difgraceful  to  them, 
afid  what  would  make  for  their  Honour  and 
Renown  ;  and  when  the  dcfign  of  thefc  fup- 
pofed  Forgeries  and  Falftfications  muft  have 
been  to  advance  the  Glory  of  the  People  of 
Ifrael,  they  would  never  have  made  fuch  as 
theie.    No,  if  they  had  made  any  Alterations, 
it  would  have  been,  to  flrike  out  thole  nume- 
rous Pafiagcs  which  are  fo  reproachful  to  their 
lyation,  and  to  have  inferted  others,  which 
might  railje  the  Fame  and  Glory  of  Thcm- 
iclves,  and  -of  their  Anceflors  ;  and  to  Jiave 
changed  thofe  Ceremonies  that  were  fo  bur- 
thenlbme'  and  fo  fingular,  for  thofe  which 
would  have  been  more  eafie  to  themfelves>and 
might  have  recommended  them  to  the  good 
Qpuiion  and  elleem  of  the  neighbour  Nations. 
But  when  fo  refrad:ary  a  People  became  t© 
;^ealous  for  fuch  a  Law^,  fo  uneafieat  firft,  and 
lb  difcallful  to  them  ;  it  is  an  undeniable  ar- 
gument, that  they  had  the  greatefl  AlTurancc 
of  its  Divine  Original,  and  that  they  woujd 
neither  ialfifie  it  thcmleh'cs,  nor  fuller  others 
to  lalfi/ie  it. 

The 


*^fthe  Chriflian  Religion.  ill 

The  People  dilfrael  mud  be  fuppofed  to  be 
unanimous  to  a  Man,  in  the  making  thefe 
Laws,  if  they  were  of  their  own  making ;  for 
if  any  one  had  diflented,  he  could  not  fail  of 
Arguments  to  draw  others  after  him.  In 
making  Laws,  the  Interefts  and  Conveniencies 
of  the  Law-makers  are  always  the  Motives  for 
-^  the  enacting  them  ;  and  befldes  the  Publick 
Honour  and  Welfare  of  the  Nation,  which  too 
often  are  lefs  confidered,  the  particular  Inte- 
refl  of  every  fingle  Man  would  have  made 
him  concerned  to  put  a  ilop  to  fuch  Laws. 
No  People  can  be  fiippofed  to  confent  to  the 
making  Laws,  by  which  they  are  forbidden 
to  fow  their  Land  every  Seventh  Year,  and 
are  commanded  to  leave  their  Habitations, 
and  go  up  to  the  capital  City,from  every  part 
of  their  Countrey,  thrice  in  a  Year  :  no  Peo- 
ple could  agree  to  enad:  fuch  Laws  of  their 
own  contrivance  ;  becaufe  none  could  fubfift 
in  the  oblervation  of  them,  without  a  Mi- 
racle. How  can  we  conceive  it  poffible  for 
any  People  to  liibfift  by  fuch  Laws,  li  they 
had.:been  of  their  own  making  ?  or,  that  any 
Nation  fhould  agree  in  the  enading  fuch  Laws 
as  muft  provoke  all  their  neighbour  Nations 
t6  make  War  againft  them  ?  nay,  by  which 
they  adlually  declared  an  irreconcileable  War 
pgainft  feven  Nations  at  once  ?  For  one  Na- 
tion to  diftinguilh  themfelves,  by  their  Laws 
and  Conftitutions,  from  all  other  People ;  to 
lay  the  very  Foundations  of  their  Govern- 

P  2,  mcnc 


212        The  K^afonahlenefs  and  Certainty 

mfcnt  in  the  dijgrace  and  infamy  of  all  their 
neighbour  Nations  ;  to  report,  that  after  fo 
many  loathfom  and  grievous  Plagues,  inflidted 
upon  Pharaoh  and  his  People,  they  came  out  of 
^gypt,  and  at  lad,  by  the  deftrudion  of  him 
and  his  whole  Army  in  the  Red-Sea^  made  their 
efcape,  and  that  they  forced  their  way  through 
all  the  other  Nations  that  withllood  their  paf- 
fige  into  Canaan,  and  vanquiihed  and  de- 
ftroyed  them  as  they  went ;  and  then  to  pro.- 
claim  a  facred  War  againft  all  the  Nations 
whofe  Land  they  were  to  poflefs,  and  many 
of  whofePofterity  were  remaining  in  Solomons 
time,  and  probably  long  after,  and  might 
have  been  able  to  confute  great  part  of  what 
the  Ifraelites  aflirmed  of  themfelves,  if  it  had 
been  falfe,  and  of  a  late  invention  :  for  any 
People,  I  fay,  to  invent  fuch  Accounts  of 
Themfelves  and  their  Anceflors,  and  then  to 
make  fuch  Laws,  and  to  have  the  one  believed, 
and  the  other  obeyed,  is  altogether  incredible: 
When  they  had  enraged  all  the  neighbouring 
Nations  to  their  deflrudion,  they  obliged 
themfelves,  by  theJr  Laws,  to  leave  all  their 
Borders  naked,  thrice  every  year,  and  to  give 
them  an  opportunity  to  dcilroy  them ;  and 
no  People  could  have  lived  half  an  Age,  in 
fuch  a  condition,  under  fuch  Laws,  unleis 
they  had'bcen  ]n'ote«5ited  by  God  himfeh^  tlife 
Author  of  them. 

It  appears  therefore,  tha^as  neither  Mofes 
himfch,  nbi"  any  Parry  of  Men  cither  in  his 

time, 


of  the  Qhriftian  Religion,  213 

time,  or  after  it,  could  either  invent,  or  change 
and  falfifie  the  Books  which  are  under  his 
Name  ;  (b  it  is  ftill  more  extravagant  ( if  poP 
iible)  to  conceit,  that  the  whole  People  of 
ffrael  Hiould  either  in  Mofess  time,  or  after- 
wards, be  confcious  to  fuch  an  Impofture ; 
2^d  yet  that  no  Man  fliould  ever  difcover  it, 
tut  it  iliould  to  this  day  be  concealed  from  all 
other  Nations  ;  and  that  neither  at  the  time 
of  the  Divifion  of  the  Ten  Tribes,  when  Je- 
"rohoam  was  forced  to  fet  up  Altars  in  other 
Places,  to  keep  the  People  from  going  up  to 
Jerufalem  to  worlliip,  nor  upon  any  other 
occafion,  this  Secret,  if  that  may  be  called 
fo,-  which  mull  be  known  to  ib  many  thou- 
fands,  fliould  ever  come  to  light.  Befidcs  that, 
jthey  could  never  have  invented  thofe  Laws, 
ty  unanimous  cpnient  amongd  themfelves, 
which  they  were  io  hardly  brought  to  obey  ; 
and  if  they  had  not  been  difobedient,  they 
would  never  have_pretended  they  were,  and 
have  invented  Miracles  x.o  make  it  believed ; 
and  if  they  had  been  never  fo  forward  in  their 
obedience,  they  could  not  have  lived  in  the 
.obfervation  of  the  Law,  without  a  perpetual 
^Miracle. 

-^.,  If  then  the  Miracles  ofMofes,  and  conle- 
quently  the  Divine  Authority  by  which  he 
g?ive  his  Law  to  the  Ifraelites^  be  fufficiently 
atterfed,  fiippofuig  the  Matters  of  Fad  to  be 
true,  wl\ich  are  contained  in  the  Pentateuch : 
atid  if  neither  Mofes  himfelf  could  feign  the 

P  3  Mat- 


Si4        Tfc^  Keafo7iabkmfs  and  Certainty 

Matters  of  Fad,  nor  any  other  Perfon  or  Per- 
fons  either  in  histime  or  afterwards,  could  in- 
fert  them,or  change  the  Law  ;  and  the  whole 
Jewiih  Nation  could  not  at  any  time  confpire 
in  fuch  a  Fiction  and  Impofture  :  We  liave 
all  the  Aflurance  that  it  is  polTible  to  have, 
and  all  that  any  fober  Man  can  defire,  both  of 
the  Truth  of  the  Miracles  wrought  by  Mofes, 
and  of  the  Divine  Authority  of  the  Books 
penn'd  by  him.  And  it  will  be  found,  that 
after  all  the  Reflcd:ions  made  by  Infidels,  up- 
on the  Credulity,  as  they  efleem  it,ofotliers, 
there  are  none  fo  credulous  as  they ;  for  they 
rejed:  the  mod  certain,  to  believe  the  moil 
incredible  things  in  the  World. 

The  Divine  Miffionand  Authority  of  yJf^j 
being  fully  proved  ;  from  tlience  it  will  fol- 
low, (i.)  That  God  having  inftitutcd  the 
Jewiih  Government,  was  in  point  both  of 
Wifdom  and  Honour  concerned  in  the  admi- 
niftration  of  it,  and  that  a  more  efpecial  and 
peculiar  Care  and  Providence  mufl  be  u  atch- 
ful  over  this  holy  Nation,  and  peculiar  People. 
(2,.)  That  whatever  befell  them,  either  by 
Prophecies  or  by  Miracles,  and  the  extraor- 
dinary Appointments  of  God,  according  to 
the  Revelations  made  in  the  Law  of  Mofes, 
has,  befides  its  owp  proper  and  intrinfick  E- 
vjdence,  the  additional  Proof  of  all  the  Mi^ 
racles  and  Prophecies  of  Mofes.  So  that  the 
Proof  of  the  Divine  Authority  oi  Mofes  bis 
jBooks,  is  at  the  fame  time  a  Proof  of  all  the 

other 


of  the  Chriftian  Kdigim.  215 

ether  Books  of  tScripturc,  fo  far  as  they  are 
in  the  Matter  andSubjed:  of  them  confequcnt 
to  tliefe.  (3.)  That  the  Pentateuch, and  thQ 
other  Parts  of  the  OUlTefiament  (not  to  men- 
tion the  New  Teftament  in  this  place)  recipro- 
cally prove  each  other,  like  the  Caufe  and  the 
EffTec^  ;  the  Pentateuch  being  the  Caufe  and 
Fmmdation  of  Theie ;  and  Thefe  the  Eiied: 
and  the  Confequence  of  the  Pentateuch^  and 
the  Fulfilling  the  feveral  Predidions  of  it.     ' 


CHAP.   vn. 

Oy  Jofliua,  and  the  Judges,  and  of  the 
Miracles  and  Prophecies  under  their 
Got/ernment. 

IT  is  generally  agreed,  that  Jojhua  him(e!f 
was  the  Author  of  the  Book  under  his 
Name ;  and  fome  who  are  of  another  opinion, 
yet  acknowledge  that  it  mull  be  written  by 
his  particular  Order,  in  his  life-time,  or  foon 
after  his  death.  The  nature  of  the  thing  it 
felf  required,  that  the  Divifion  of  the  L,andof 
Canaan  amongft  the  feveral  Tribes,  ftiould 
forthwith  be  committed  to  Writing  :  for  no 
People  can  be  named,  who  had  theufe  of  Let- 
ters, that  trufled  the  Boundaries  of  their  Lands 
to  Memory  ;  and  there  is  no''delay  to  be  ufed 
in  fuch  cafes :    Jaflma  tiierefore,  who  did  by 

P  4  Lot 


2i6      The  Reafomblefiefs  and  Certainty 

Lot  fet  out  the  Bounds  of  the  Tribes,  at  the 
ftme  time  put  them  down  in  Writing ;  which 
he  left  upon  Record  to  Pofterity,  to  prevent 
Difputes,  and  to  be  appealed  to,  in  cafe  any 
Controverfie  fliould  arife.  But  the  bare  Di- 
Uribution  of  the  Land  was  not  to  be  tranf- 
mitted,  without  an  Account  of  the  miracu- 
lous Conquefts  of  it,  which  might  difpofe 
them  to  be  contented  with  their  leveralLots, 
and  remind  them  of  their  Duty,  in  the  poilef- 
fion  and  enjoyment  of  a  Land  which  they  were 
4etled  in,  by  the  immediate  Hand  of  God. 
The  Book  of  Jojhua  appears  to  have  been  writ- 
ten during  the  life-time  oi  Rahah^  Jof.  vi.  25. 
and  to  have  been  written,  (in  part  at  leafl ) 
by  7<7y^^^'himfelf,  and  annexed  to  the  L^w 
of  Mofes^  chap.  xxiv.  z6.  But  the  five  laft 
Verfes,  giving  an  Account  of  the  Death  of 
Jojhua,  and  of  what  followed  after  it,  were 
added  by  fome  of  the  Prophets,  probably  by 
SaimelyyV^hOy  according  to  the  Jcwilli  Tradi- 
tion, is  the  Author  of  the  Book  of  Judges, 
where  we  find  the  fame  things  repeated  con- 
f  erning  the  Death  of  Jojhua,  Judg.  ii.  7. ,  The 
Book  of  Judges  is  reckoned  among  the  Books 
of  the  Prophets,  y^<?^ii.  23.  Judg.xin.  5.  and 
it  feems  to  be  entitl'd  to  Samuel,  AcLiiux^, 
where  Samuel  is  mention'd  as  the  firfl:  of  the 
Prophets,  that  is,  the  firft  Author  of  the 
Books  written  by  them  :  That  the  Book  of 
Judges  w'as  penn  d  before  the  Taking  of  Jeru- 
falem  by  David^  we  may  l^rn  from  Judg.  i.  %je. 

After 


of  the  Chriftian  Religion.  2 1 7 

After  the  death  oiMofes^  Jojhua  undertakes  . 
the  Government  and  Conduct  of  the  People 
oi  Jfrael,  according  to  God's  Appointment, 
and  hislnvefliture  to  it  byMofes^Nnm.xxvii.zz. 
who  alfo  foretold  the  great  Succels  that  after- 
wards attended  him,  Deut.  i.  38.  and  at  his 
firft  entrance  upon  the  Government,  God  gave 
to  him  the  fame  Divine  Attefcation  that  had 
before  been  given  to  Mofes,  in  their  Paflage 
thrpugh  the  Red-Sea  :  And  the  Lor dfaid  unto 
Jofbua^  This  day  will  I  begin  to  magnijie  thee  in 
the  fight  of  allljrael^  that  they  may  know  that  as 
I  was  with  MofeSjfo  I  will  he  with  thee,  Jof  iii.  7. 
And  for  a  certain  Demonfi:ration  that  the  li- 
ving God  was  among  thern^  and  would  give 
them  Vidorv  over  the  Seven  Nations,  and 
Poflellion  ot  their  Land,  the  Priefls  did,  by 
God's  Appointment,  bear  the  Ark  before  the 
P.eople ;  and  as  foon  as  their  Feet  were  dipt  in 
the  brim  of  the  water ^  in  the  time  of  Harveff, 
when  the  River  Jordan  is  at  the  Iiiglieil,  and 
overflows  all  its  Banks,,  the  Waters  divided 
themfelves ;  thofe  above  ftood  on  one  fide 
in  heaps ,  and  thofe  below  were  cut  off  and 
failed,  the  Priefls  ftanding  with  the  Ark  in 
the  midll  of  the  River,  upon  dry-ground,  tiJl 
all  the  People  were  pafled  over,  and  until 
every  thing  was  finifhed  that  the  Lord  commanded 
Jofhtta  to  fpeak  unto  the  people  ^  ace  or  ding  to  all 
that  Mofes.  comnmnded  fofhua ,  Jo^^- i^- lO' C«)2^;„j&^r 
Now,  it  is  an  undoubted  Tradition  among  chorograph, 
the  Jews,  (u)  That  the  Tents  ohh^Jfraelites  c^"^'"--  ^ 


ti8         The  KeafonahUnefs  and  Certainty 

•  in  the  AVildernels,  contained  a  6quare  of 
Twelve  Miles,  and  that  the  Holl  took  up  the 
fame  fpace,  whilfl  they  pafied  Jord^m,  How- 
ever, this  is  certain,  that  they  kept  at  thedi- 
ilance  of  about  Two  thoufand  Cubits  from 
the  Ark,  when  it  il;ocd  inthemidft  o\  Jordan, 
Jolli.  iii.  4.  fo  that  the  Waters  mud  be  with- 
drawn for  many  Miles  in  the  pallage  of  the 
whole  Army  over  the  River,  if  they  pafled  it 
in  a  Regular  March,  and  in  fuch  Order  of 
Battel  as  to  be  able  toopix)re  the  Enemy  ;  or 
if  they  marched  in  a  narrower  Body,  they 
mufl:  be  fo  much  the  longer  in  their  pallage  ? 
which  way  foevcr  it  were,  it  was  a  very  great 
and  manifefl:  Miracle.  The  People  being  all 
gone  over,  and  every  thing  performed  vvhich 
&od  had  commanded,  the  Priefts  with  the 
Ark  came  out  of  the  Channel  of  the  River, 
W'hei'e  they  had  all  this  while  flood ,  and  as 
foon  as  their  iectwere  lift  up  unto  the  dryland^ 
beyond  the  Waters  u  hich  ftood  then  on  an 
heap,  and  did  not  flow  down  as  at  other  times, 
f  hev  relumed  tlieir  courfe,  and  returned  to  their 
place^  and  flowed  over  all  the  hanks  as  they  did 
hejore^  Jofli.  iv.  1 8.  And  as  a  Memorial  of  this 
Miracle  to  all  Fofterity,  Twelve  Stones  were 
fet  up  in  the  midftofyWjw,  in  the  place 
ivhere  the  feet  of  the  priejls  which  hare  the  ark 
of  the  ctruenant  fiodd^  ver.  ^-^  ^.  and  Twelve 
Stones  more  were  taken  out  oi  Jordan^  whilil 
it  was  dry,  by  Twelve  Men  thofen  out  of  the 
People,  one  out  of  every  Tribe,  ^  and  were 
•ii  pitched 


of  the  Chrijiian  Keligion,  ^  ip 

pitched  in  Gilgal^  ven  xo.  Thus  did  the  Lord 
magnifie  Jofhua  in  the  fight  of  alllfrael^  anA  they 
feared  him^  as  they  feared  Mofes^  all  the  days  of 
his  Ufe,  ver.  14.  Here  was  a  Miracle  wrought 
in  the  mofl  remarkable  manner,  which  the 
whole  People  were  Witnefles  to,  and  diedual 
care  was  taken  to  keep  up  the  Remembrance 
of  it.  The  Waters  of  Jordan  vi'ere  cut  off,  for 
the  paflage  of  the  Children  of  Ifrael  into  Ca- 
naan, as  the  Waters  of  the  Red-Sea  had  been 
divided,  to  procure  their  efcape  out  of  ^- 
gypt  ;  and  fuch  an  Experiment  was  not  to 
have  been  made  twice,  if  it  had  not  been  a  true 
Miracle. 

They  were  no  fooner  come  into  th^ prorriifed 
Landy  but  all  the  Males  were  Circumciled, 
(that  Rite  having  been  omitted  in  the  Wilder- 
nefs)  and  were  thereby  difabled  for  War : 
u  hich  had  been  a  flrange  Policy,  for  the  In- 
vaders of  a  Country  to  wound  themfelves, 
and  render  themfelves  unfit  for  fight,  as  foon 
as  they  arrived  in  the  Coafls  of  the  Enemy, 
if  the  Canaanites  had  not  been  reftrained  by 
a.  miraculous  Awe  and  Power  from  fetting 
upon  them,  as  the  Sons  of  Jacob  did  upon 
theShechemites^  Gen.  xxxiv.  before  they  were 
recovered  of  their  forenefs,  after  Circum- 
cifion. 

The  Walls  of  Jericho  were  thrown  do\^'^, 
only  by  marching  round ^t  feven  Days, 
and  blowing  with  Trumpets ;  and  this  was 
Ijpcompanied  with  a  Prophecy,  That  whofo- 

ever 


320        The  Keafonahkttefs  and  CerUitjty 

ever  fhould  attempt  to  re-build  Jer/c/;<7,(liould 
lay  the  foutidatioH  thereof  in  his  firft-born,  and 
in  his  youngefl  fonjhould  he  fet  up  the  gates  of  it, 
Jofli.  vi.  2.6.  which  was  fulfilled  in  the  Reign  of 
Ahab,  when  Hiel  the  Beth-elite  loH  his  elded 
SonAbiram,  upon  his  la^ang  the  Foundation 
of  it,  and  hisyoungefl  Son  Segub,  upon  hlsfet- 
ting  up  the  Gates,  i  King.  xvi.  3  4.  Thefe  Mi- 
racles, and  the  (landing  flill  of  the  Sun  and 
Moon,  whilfi  the  Ifraelites  purfuedand  van- 
quiflicd  their  Enemies ;  and  the  prodigious 
Hail-llones  call  down  from  Heaven, wliich  flew 
more  of  thera  than  the  Sword  could  do;  and 
a  continued  courfe  of  Victories,  never  inter- 
rupted but  for  Achans  Oilence,  ftruck  fuch  a 
mighty  terrour  into  the  Canaamtes,th2iZ^QmQ 
of  them  fought  out  ways  to  make  their  peace 
with  the  Ifraelites,  by  fubmifllon,  and  others 
fled  into  foreign  Countries.  And  to  fliew  that 
they  conquered  by  a  miraculous  and  Divitie 
PovvcT^  not  by  any  carnal  Force  or  Strength  ^ 
Jojhua,''  by  GodV,  Command,  deflrpyed  the 
Horfesand  the  Chariots  that  hp  took  from  the 
Enemy,  y^y^.  xi.  9.  vvhich  had  been  g,  (Irange 
Adtionin  Humane  Policy,  but  by  fucliunhke- 
ly  meaas  he  fubdued  one  and  tliirty  Kings  pf 
the Ca;^ajfiites,chap.xii  and  then  divided J:he 
Land,  not  yet  conquered,  araongfl  the  Tribes 
Q^Ifrael,  being  ascerta^  of  it,  as  if  they  had 
it  aheady  in  pofleiTion,.  chap.  xiii.  z,  7. 

Jofhua.,  after  fo  many  Vidorics,  andjb  ma- 
ny Miracles,  w  hen  the  Land  oi  Canaan  came 

to 


of  the  Chriflian  Keligion,  221 

to  be  divided  among  the  C/'i/f^rf^  efIfrael^Xoo\ 
no  more  for  his  own  Inheritance,  than  they 
were  willing  to  fpare  him,  after  the  Land  had 
been  divided  among  the  Tribes,  c/;.xix.  49.  ant} 
at  lad,  as  Mofes  had  done,  he  appeals  to  their 
own  Experience,  and  to  their  very  Senies, 
for  the  Truth  of  all  the  Wonders  and  DeHve- 
rances,  and  the  mighty  Works  which  God 
had  wrought  amongft  them,  chap.  xxiv. , 

After  the  Death  of  Jojhuay  God  raifed  up 
Judges  out  of  feveral  Families  and  Tribes,  with 
an  immediate  and  extraordinary  Commiflioa 
to  govern  and  protect  his  People :  fo  that  there 
could  be  no  private  Ends,  or  politick  Defigns 
carry 'd  on,  under  the  pretence  of  a  Divine 
Commiflion.  But  upon  their  Difobedience  and 
Idolatries,  they  were,  from  time  to  time,  pu- 
nilhed  with  Slaughter  and  Captivity  ;  and, 
upon  their  Repentance,  were  as  condantiy  de- 
livered ;  Judges  being  purpofely  raifed  up  to 
be  Conquerors  and  Deliverers,  and  never  fail- 
ing of  fuccefs. 

But  befides  thefe  who  were  impowered  b}'" 
God,  upon  extraordinary  Occafions,  they  had 
other  Judges,  or  Chief  Magiftrates,  to  admi- 
nifter  Jiiftice,  and  to  prefide  over  the  Publick 
AfTdirs,  for  the  welfare  of  the  People  :  fuch 
were  Eli  and  Samuel.  Eli  was  a  great  Ekample, 
how  much  Fondnefs,  and  Natural  Affeclion, 
may  prevail  over  good  and  wife  Men :  but  he 
was  moreafflidcd  to  hear  that  the  Ark  of  God 
was  taken,  than  at  the  death  of  both  his  Sons ; 

that 


2  2  2         The  Keafohabknefs  and  Certainty 

that  gave  him  his  mortal  Wound,  and  he  could 
not  out-live  the  Hearing  it ,  i  Sam.iv.  i8. 
Samueh  Sons  were  wicked,  as  well  as  Elts^ 
and  he  doth  not  conceal  their  faults,  but 
plainly  fays,  That  they  turned  afide  after  lucre i . 
and  took  hrtles,  and  perverted  jud^ent ,  chap. 
viii.  3.  but  he  appeals  to  the  whole  People 
for  his  own  Integrity,  who  folemnly  declare 
him  free  from  any  Opprellion  or  Injuftice. 
He  refigned  the  Government,  though  he  had 
the  Power  in  his  hands  to  appoint  two  Kings 
fuccefTively ,  and  by  Gods  Commandment 
raifed  both  ^Wand  David  out  of  their  obfcu- 
rity  toaThrone.  .S^»»?/f/ lays  plainly,  That 
when  the  Elders  diljrael  came  to  him  to  ask 
a  King,  the  thing  difpieafed  him^  i  Sam.  viii.  ^. 
and  he  who  could  make  Two  Kings  of  Two 
different  Tribes,  and  of  no  Intereft  in  their 
refpedive  Tribes,  might  as  well  have  made 
himfelf  King,  if  he  had  ad:ed  upon  Humane 
Confiderations,  and  by  Humane  Power  and 
Means.  The  Divine  Power  therefore  was 
vilVble  in  the  Government  of  the  Children  of 
Ifraelj  from  the  lime  o^Mofes  andjofiua  to 
Saul;  for  they  were conftantiy  governed  by 
Perfons  of  God's  appointment;  their  Govern- 
ment was  a  Theocracy,  being  adminiilred  by 
God's  immediate  Dircdrion,  the  Lord  their 
God  was  their  King^  i  ^m.  xii.  12. 

GH  AP. 


f^  the  Chriftian  KcUglon,  223 

CHAP.    viir. 

Of  the  People  i^/Ifracl,  under  their  Kings^ 

AFter  a  (landing  Regal  Government  was 
fetled  among  the  People  oilfrael,  tiiey 
were  either  happy  or  miferable  at  home,  and 
either  a  Defeat  or  Vidrory  attended  their  Ar- 
mies abroad,  as  they  proved  obedient  or  dif- 
obedient  to  the  Law  of  Mofes,  and  to  the 
Word  of  the  Lord,  delivered  by  his  Prophets.-^ 
Upon  the  Revolt  of  the  Ten  Tribes,when  Two  > 
Tribes  only  remained  in  the  obedience  oi  Rs- 
hohoam^  and  in  the  true  w  ay  of  Worlhip,  this 
had  been  the  time,  (as  already  has  been  faid; 
if  there  had  been  any  Impofture  hitherto  car- 
ried on,  to  difcover  it ;  for  they  had  all  the 
Temptation,  and  all  the  Opportunity  to  do 
it,  that  could  polTibly  be  given.  But  after  the 
Divifion  of  the  Ten  Tribes,  Jerohoam  durfl 
not  fo  much  as  attempt  to  draw  them  offfrom 
an  acknowledgment  of  the  Divine  Authority 
of  that  Law  by  which  they  were  obliged  to  go 
up  to  Jerufalem  to  facrifice,  though  he  per- 
fuaded  them  to  change  the  Place  of  their  Wor- 
iliip,  and  to  go  no  longer  up  thither.  And  God 
had  his  Prophets  in  Ifrael^  who  were  as  zealous 
for  the  Law,  as  the  Prophets  oxjudah  ;  for  in 
both  Kingdoms  tliey  had  ftill  Prophets  to  ad- 
moniili  them,  and  to  dired:  them  in  all  Mat- 
ters of  great  impoitance.    Tho'  the  Urim  and 


2  24         ^^^  Keafonablenefs  and  Certainty 

Thummim,  and  the  Shech/na^  were  confined  to 
the  Aarofikal  Wieiihood,  and  the  Ark  of  the 
Teflament ;  yet  the  other  kinds  of  Prophecy 
were  vouchfated  to  Iff  ael,zsweilasju6iah:  and 
the  Captivity  both  ofJiJah  and  Ifrael  by  the 
Affyrhtis,  and  the  Deliverance  of  the  'Jews  out 
of  it,  befell  them  according  to  expreis  Pro- 
phecies; and  both  during  the  Captivity,  and 
at  their  Return,  they  had  Dayiiel,  Zechariah, 
Malachi,  and  other  Prophets  amongfl;  them ;. 
and  for  fo  many  Ages,  from  their  firll  coming 
out  o{JEgypt,  the  whole  People  were  made 
continually  WitnelTes  of  the  manifefl  Power 
and  Prefence  of  God  amongfl:  them.  This 
will  be  evident,  by  making  fome  Obfervations 
concerning  the  Prophets  and  their  Writings, 
and  concerning  their  Prophecies  and  Miracles. 

CHAP-     IX. 

OfthQ  Prophets^  and  their  Writings. 

THe  kinds  of  Prophecy  among  the  Jews^ 
were,  (i.)  The  Shechim.  (2.)  The  U- 
rim  andThummm.  (3.)  Revelation  byVifions 
and  Dreams,  or  by  Infpiration ;  for  i  fliall  not 
here  difl;inguilh  thefe  ways  of  Revelation,  to 
confider  them  apart.  And  when  thele  kinds 
of  Prophecy  ceaied  under  the  Second  Temple, 
the  Bath  KqI,  or  Voice  from  Heaven,  was  the 
only  way  of  Revelation  :  but  of  this  there  is 
little  or  nothing  certain  to  bp  relyed  upon. 

I.  The 


of  the  Chrijitan  Religm:,  225 

1.  The  Shechina,  was  the  fitting, or  dwelJing 
of  God  between  the  Cherubims,  on  the  Mercy- 
Seat  or  Cover  oi  the  Ark,  PJh/.lxxxl  i.  & 
xcix.  I.  from  whence  he  gave  out  his  Anf. vers 
by  an  Articulate  Voice,  ExoJ.  xxv.  21.  6c 
xxix.  41,.  Num.  vii.  S9. 

2.  The  l/rim  andThuwimim  upon  theBreafl- 
plate  of  the  High-Priell,  Exod.  xxviii.  3  o.  was 
another  {landing  Oracle,  to  be  confulted  upon 
all  great  occafions,  iV//»2.xxvii.2  r .  i  Sam.wvm.6, 
xxiii.p.xxx.j.jEzr^ii.  63.  and  the  Ani^verswere 
returned  by  a  vifible  fignification  of  theDivine 
Will  :  and  this  Oracle  was  not  only  venerable 
amongft  tlie  Jews,  but  was  famous  amongft  the 
Heathen  (as  Jofephus  aflures  us)  for  its  infallible 

A nfvvers.  Mr.  Mede  (x)  thinks  Urim  and  Thmn-  C ^)Mede'% 
mim  to  have  been  in  ufe  among  the  Patriarchs,  ^^^^^'"'"^^ 
before  the  Law  was  given  ;  becaufe  the  making 
of  it  is  not  fpoken  of  amongft  the  other  things 
ofthe£/>W.  The  common  opinion  is,  that  this 
Oracle  was  delivered  by  the  Ihining  of  iiich  Let- 
ters of  the  Tribes  Names,engra  ven  on  tlie  Priefl's 
Breaft-plate,  as  exprefs'd  the  Anfu  cr  :  but  the 
fame  learned  Autiior  thinks,  that  the  Urim  and 
the  Thummim  were  diftindi  Oracles ;  the  Thum- 
mim  Ihewing  when  their  Sacrifices  were  accep- 
ted ;  and  the  Urim  anfwering  fuch  Queftions  as 
were  propofed  upon  any  important  occafion. 

3.  Revelations  by  Vilions  and  Dreams,  or  by 
Infpiration,  were  the  Revelations  which  proper- 
ly denominiEitcd  th.ole,to  whom  they  were  m.ade 
Propiiets.     For  the  Prophets  were  Perfons  fent 

Q.  by 


2  26  ^he  Keafotiahknefs  and  Certainty 

by  God,  with  an  extraordinary  Commiffion,  to 
declare  his  Will ;  and  they  were  not  confined  to 
the  Tribe  o{Levi,ov  to  any  one  particular  Tribe, 
but  fometimes  taken  outof  oneTribe,and  fome- 
times  out  of  another  :  for  tho'  the  Jem  had  Col- 
leges and  Schools  to  prepare  and  qualifie  Men, 
by  a  vertuous  and  religious  Education,  for  Di- 
vine Illuminations  ;  yet  divers  others,  who  had 
not  been  educated  in  this  manner,  were  endued 
with  theSpirit  of  Prophecy  ;  and  fomeof  them 
were  but  of  very  mean  Employments,  and  o- 
thers  again  of  Royal  Blood. 

They  reproved  both  their  Kings  and  their 
Priefts  with   a  fearlefs  and  undaunted  Free- 
dom and  Authority  :  and  this  Plain-dealing, 
fuch  as  became  Men  who  fpake  and  aded  by  a 
DivincImpuKe,  without Deflgn,  and  without 
any  Diiguife,  fometimes  commanded  great  Re- 
verence towards  them  from  Princes,not  eafie  to 
be  well  ad vifed  or  directed.  i^^W^^w, a  willful 
and  rafh  Prince,  at  the  head  of  an  Army  of  an 
Hundred  and  fourfcore  thouiand  chofenMen,up- 
on  the  Word  of  the  Lord,  delivered  to  him  by 
Shemaicih^  returned  home  without  attempting 
any  thing,  to  regain  the  Tribes  that  had  revol- 
ted from  him  to  Jerohoam^  r  Kingxii.z  i .    Ahah^ 
though  an  exceeding  wicked  King,  after  a  fignal 
Vid:ory,bore  the  reproof  of  a  Prophet,who  de- 
nounced a  Judgment  upon  Him  and  his  People, 
for  letting  Ben-had  ad  go,  and  was  much  con- 
cerned at  it,  I  King.  XX.  41,  43 .  and  the  lame 
Ahah  rent  his  Cloath.s,  and  put  on  Sackcloth, 

and 


of  the  Chrijiian  Religion,  227 

and  fafled,at  the  reproof  o( Elijah,  i  KixHg.xxi.i  7. 
Amaziah^  by  the  admonition  of  a  Prophet,  difl 
mifs'd  2ir\  Hundred  thoufand mighty  men  ofualour^ 
whom  he  had  hired  of  the  Ifraelites  for  an  Hun- 
dred Talents,heing  content  to  lofe  fo  many  Ta- 
lents, and  to  want  their  help  in  the  War,  and  to 
venture  the  ravage  that  fuch  an  Army,  who 
look'd  upon  themfelves  as  affronted,  -made  in 
his  Country ;  upon  the  Prophets  alluring  him, 
that  God  would  give  him  the  vid:ory,  if  he 
would  difmifs  them,  but  not  otherwise ;  and 
telling  him.  The  Lord  is  able  to  give  thee  much 
more  than  this :  and  the  Event  proved  tlie  Truth 
of  the  Prediction,  2,  Chronxw.  The  Children  of 
7/r^^/ like  wife,  at  the  word  of  Oded  the  Prophet, 
lent  back  Two  hundred  thoufand  Perfons  of  the 
Kingdom  ofjudah  with  great  fpoil,  which  they 
had  taken,  2,  Chron.  xxviii.  So  ready  and  fo  ge- 
neral a  Compliance,  in  fuch  cafes,  could  arile 
from  nothing  but  a  certain  Belief  and  Experience 
of  the  Truth  of  what  the  Prophets  delivered  ; 
but  at  other  times  they  were  defpifed  and  per- 
fecuted  :  And  the  Truth  of  their  Prophecies 
was  not  only  atteiled  by  Miracles,  and  jullified 
by  the  Event,  and  confefied  by  the  Deference 
and  Refpedt  both  of  the  Kings  and  People  ;  but 
it  was  aflerted  by  their  Sufferings,  and  ie^X^d  by 
the  Blood  of  the  Prophets,  and  was  at  laff  ac- 
knowledged by  the  Pofterity  of  thofe  who  had 
flain  them  ;  they  being  moil  focward  and  zea- 
lous to  adorn  the  Toqibs  ot  the  Prop!  lets,  whom 
their  Fore- fathers  had  killed;  and  rodie,  invin- 

Q^  X  dication 


^28  T^he  Reafofiabknefs  and  Certainty 

dication  of  thofeProphecies/or  which  they  had 
been  flain.  There  v\'as  a  conilant  fuccelllon  of 
Prophets,  from  the  time  of  Mofes^  till  the  re- 
turn of  the  Jews  from  their  Captivity  in  Bahy- 
lon :  fome  prophefied  for  many  Years ;  Jere- 
miah^ for  above  One  and  forty  Years ;  £2:^- 
kiely  about  Twenty  Years  ;  the  leafl  time  afc 
.  figned  to  Hofeas  Prophecying,  is  Forty  three 
years  ^  Amos  prophefied  about  Six  and  twenty 
years  ;  Mkha,  about  Fifty ;  Ifiiab,  Jonah^  and 
Daniel^  a  much  longer  time :  fo  that  they  lived 
to  fee  divers  of  their  own  Prophecies  fulfilled  ; 
and  to  have  fuflered  as  Falfe  Prophets,  if  they 
had  not  come  to  pafs.  And  though  many  Pro- 
phecies were  not  to  be  fulfilled,  till  long  after 
the  death  of  the  Prophets  who  deliver'd  them ; 
yet  they  wrought  Miracles,  or  they  foretold 
fome  things,  which  came  to  pafs  foon  after,  ac- 
cording to  their  Predidions,  to  give  evidence 
to  their  Authority,  and  confirm  their  Divine 
Miffion. 

The  Prophets  committed  their  Prophecies  to 
writing,  and  left  them  to  Poflerity,  Ifa.  xxx.  8. 
y^r.xxx.2.(S:  xxxvi.3i.//^Aii.i,i.  And  the  wri- 
ting of  the  Hiflories  oixh^Jews  belong'dto  the 
Prophets,  I  Chron.  xxix.  29.  2  Chron.  xii.  1 5.  & 
xiii.  21.  &  XX.  34. &  xxvi.  22.  &  xxxii.  3 2.  And 
both  in  their  Prophetical  and  Hiflorical  Books 
they  deal  with  the  greateft  plainnefs  and  fin- 
cerity  ;  tiiey  record  the  Idolatries  of  the  Na- 
tion, and  foretell  the  Judgments  of  God  which 
were  to  befall  it  upon  that  account ;  and  they 

leave 


of  the  Chriftian  Religion,  229 

leave  to  Poflerity  a  Relation  of  the  Mifcarriages 
and  Crimes  of  their  beft  Princes  :  David,  Solo- 
njo^^and  others,who  were  Types  oi the Mej/ijs, 
and  from  whofe  Race  they  expeded  Him,  and 
looked  upon  the  Glories  of  their  feveral  Reigns 
to  be  Prefages  of  His,  are  yet  defcribed  not  on- 
ly without  flattery,  but  without  any  referve  or 
extenuation.  They  wTite  as  Men  who  had  no 
regard  to  any  thing  but  Truth,  and  the  Glory 
of  God,  in  telling  it. 

The  Prophets  were  fometimes  commanded  to 
feal  and  ihut  up  their  Prophecies,  that  the  Ori- 
ginals might  be  preferved  till  the  fulfilling  of 
them,  and  then  compared  with  the  Event, 
Ifiii.  viii.  1 6.  jfer.xxxii.14.  Dan.  viii.  x6.&  xii.  4. 
For  when  the  Prophecies  were  not  to  be  fulfilled 
till  many  Years,  and,  in  fome  cafes,  not  till  feve- 
ral  Ages  afterv^ards,  it  was  requifite  that  the 
Original  Writings  fhould  be  kept  with  all  care; 
but  when  the  time  was  fo  near  at  hand,  that  the 
Prophecies  muft  be  in  every  one's  memory,  or 
that  the  Originals  could  not  be  fufpeded  or 
fuppoled  to  be  lofl,  there  was  not  the  fame  care  ^  ^  ,. .  . 
required.  Rev.  xxii.  10.    It  feems  to  have  been  Anti^uL  ' 
Guflomary  (y)  for  the  Prophets  to  put  their '•  ii-c.i. 
Writings  into  the  Tabernacle,  or  lay  them  up  rA^Ept 
before  the  Lord,  i  Sam.x.z  5*.  And  there  is  a  Tra-  phan.  de 
dition,(2)  That  all  the  Canonical  Books,  as  well  ^"^'3^^ 
as  the  Law,  were  put  into  the  fide  of  the  Ark.     c.  4.  '^'^ " ' 

It  is  certain,  that  the  Books  of  the  Law,  and 
the  Writings  of  the  ancient  Prophets,  were  care- 
fully preferved,  during  the  Captivity,  and  are 
Ci^  3  frequently 


230  T/?^  Keafonahlenefs  and  Certainty 

frequently  referred  to,  and  cited  by  the  latter 
Prophets  :  The  Pentateuch  has  been  already 
fpoken  of ;  and  this  is  as  evident  of  the  Pro- 
phets. The  Prophecy  o^Micab  is  quoted,  Jer^ 
xxvi.  1 8.  a  little  before  the  Captivity ;  and  un- 
der it,the  Prophecy  o^  Jeremiah  iscited,D^«.ix.i. 
and  all  the  Prophets,  ver.6.  and  fo  the  Prophets 
in  general  are  mention'd,  Nehem.ix.  26,30.  And 
Zechariah  not  only  cites  the  former  Prophets, 
Zech.i,^.  but  fuppofes  their  Writings  well  known 
to  the  People;  Should  ye  not  hear  the  words  which 
the  Lord  hath  cried  hy  the  forr/ier prophets^  when 
Jerufalcrn  was  inhabited^  and  in profperity  >  chap, 
vii.  7.  The  Prophet  Amos  is  likewife  cited, 
TohXi,6.  and  j^ow^j, and  the  Prophets  in  general, 
chap,  xiv.  4,  y,  8.  There  can  then  be  no  reafon 
to  queflion,  but  that  Ezra^fSfehemiah^Daniel^Ze- 
chariah,  and  the  other  Prophets  in  the  time  of 
the  Captivity,  were  very  careful  to  keep  the 
Books  of  the  former  Prophets  ;  for  they  fre- 
quently cite  them  and  appeal  to  them  ;  andex- 
peded  Deliverance  out  of  their  Captivity,  by 
the  accompliihment  of  them.  And  perhaps, 
from  the  Originals  themlelves,or  however,from 
Copies  taken  by  Ezra  the  Scribe,  or  by  fbme  of 
the  latter  Prophets,  or  at  leaft  acknowledged  ' 
for  genuine,  and  approved  of  by  them,  the  an- 
cient Prophecies,  and  other  Infpired  Writings, 
were  preferved  ;  and  thofe  of  the  latter  Pro- 
phets were  added  to  them  ;'  and  all  together, 
make  up  the  Book  of  the  Prophets,  mention'd  A^. 
vii.  42.  \^'hich  was  read,  as  vJeW  as  the  Law, 
.    '      ■  every 


of  the  Chriftiati  Religion,  231 

every  Sahhath~day^  Acl.  xiii.  27.  The  Books  of 
Jojhua,  Judges,  Samuel,  and  Kings ^  have  the  Title 
of  tho,  former  Frophets,  in  the  Hebrew  Bibles,  to 
diftinguilh  them  from  the  Books  which  they 
fet  out  under  the  Title  of  the  latter  Prophets, 
Ifaiah,  Jeremiah, d^LC^  Tlie  Books  ofjojhua  and 
Judges  have  been  alread}'  fpoken.of.  The  Books, 
of  Samuel  v.ere  written  by  Samuel,  Nathan  and 
Gad,  1  Chron.  xxix.  29.  from  whence  we  may 
conclude,  that  tlie  Firft  Book  of  Samuel,  to  the 
2  fth.  Chapter,  v\'as  written  by  Samuel  himfelf ; 
and  the  reft  of  t]iat,and  the  Vv^hole  Second  Book, 
by  Nathan  and  Gad :  but  Samuel  being  a  Perfon 
fo  much  concerned  in  the  former  part  of  tiie 
|liftory,and  having  written  fo  much  of  it  out  of 
refped:  to  him,  the  whole  Two  Books  go  under 
his  Name  :  though,  indeed,  the  Jews  anciently 
reckoned  both  the  Books  ofSam.uel  as  one  Book ; 
and  Aquila  (  as  Theodorit  has  obferved  )  made 
no  diftincStion  between  the  Firfl  and  Second 
Books  o{  Samuel,  following  the  Hebrew  Copies 
of  his  time  :  and  in  our  Hebrew  Bibles,  tliough 
they  are  diflinguifbed,  yet  they  are  not  diftin- 
guiihed  in  the  fame  manner  as  the  two  Books 
of  Kings  and  of  Chronicles  are :  and  it  is  no  won- 
der,thata  Book  begun  by  Samuel,and  continued 
by  other  Prophets,  fhould  bear  the  Name  only 
df  Samuel.  From  i  Chron.xxh.zg.  we  may  like- 
wife  learn,  that  the  Beginning  oftheFirftBook 
of  Kings  muft  be  written  by  one  of  thefe  Pro- 
phets. Both  the  Books  of  Kings ^zs  far  as  Heze- 
}iah\  Reign,  wer^  written  before  Jojjah's  time ; 

0^4  fo^' 


1^2         The  Keafomblenefs  and  Certainty 

for,  2  Kin,  1 8.  5.  it  is  faid  of  Lfezek/ah,  TJiat  he 
trufted  in  the  Lord  God  of  Ifrael :  fo  that  after 
h/m^as  none  like  him  of  all  the  kings  ofjmah^ 
nor  any  that  were  hefore  him  : ,  And  o^Jofiah^  it 
is  faid,  %  King.yxm.  z^.  Tiiat  like  unto  him  was 
there  no  king  hefore  him,  that  turned  to  the  Lord 
with  all  his  hearty  &c.  For  it  is  evident,  that 
Jofiah^  in  his  Reformation,  exceeded  Hezekiah ; 
and  from  hence  it  appears,  that  theHiftory  of 
Hezekiah  muQ.  be  written  before  Jojiah's  time ; 
or  elie  it  could  not  have  been,  with  truth,  faid 
ot  Hezekiah,  That  there  was  no  King  after  him 
who  Vvas  hkehim,  or  equalled  him,  of  all  the 
Kings  of  Judah.  From  i  Chron.  iv.  43.  it  ap- 
pears, that  it  was  written  before  the  Captivity ; 
though  the  Genealogies  were  tranfcribed  after- 
w  ards  out  of  the  Records,  as  we  learn  from 
I  Chron,  ix.  i.  That  the  Second  Book  oiChro' 
nicleSy  as  well  as  the  Firft  Book  of  Kings,  was 
written  before  the  Captivity,  we  may  conclude 
from  z  Chron.  v.  9.  i  King.  viii.  8.  for  the  Ark 
was  not  remaining  after  the  Captivity.  The 
lall  Chapter  of  the  Second  Book  of  A/^gj-,  gives 
fo  particular  an  account  of  the  manner  ot  car- 
rying them  away  Captive,  in  every  material 
circumflance,  that  it  feems  to  have  been  writ- 
ten at  that  very  time ;  and  is  an  argument, 
that  Memoirs  were  conflantly  taken  and  pre- 
ferved  of  ail  that  happened.  The  Second  Book 
of  Chronicles  concludes  with  the  Firft  Year  of 
Cyrus,  in  the  lame  words  with  which  the  Book 
of  Ezrahcginsy  being  added  by  him  at  the  time 
'  when 


of  the  Chriflian  Religion,  2  2  3 

v^henCyrus  gave  out  his  Proclamation  :  for  the 
Prophets,  from  time  to  time,  made  Continua- 
tions to  the  Hiftorics  of  their  Predeceflbrs,  by 
inferting  what  related  to  their  own  Times  ,•  and 
it  was  no  unufual  thing,  among  the  Ancients, 
(as  Grotius  obferves  )  to  begin  one  Book  with 
the  Conclufion  of  another. 

The  Pfalms  2.re  quoted  under  the  Title  of  the 
Prophets  J  Mat  xi'ii.  3  5.  &  xxvii.3  5*.  and  from  the 
firft  penning,they  were  ufed  in  the  Pubhck  Ser- 
viceofGod,  iChron.xvi.y.  '2.Chron.v.iT,.^vii.6, 
&xx.2i.yfr.xxxiii.ii.  Ezra  m.io,ii.  This  was 
known,  even  to  their  Enemies,  in  their  Capti- 
vity, Pjal.  cxxxvii.  3 .  and  fome  of  them  were 
written  by  the  Prophets  under  it.  And  Le/Ibns 
out  of  the  Law  and  the  Prophets,  with  Hymns 
out  of  the  Pfalms,  and  Prayers,  made  up  the 
Jewilh  Form  of  Worfliip.  Mofes  and  the  Pro- 
phet s,  are  put  for  the  whole  Oki  Teflament, 
Luke  xvi.  29.   A^s  xiii.  15*. 

And  if  both  the  Law  and  the  Prophets^  com- 
prehending ail  the  Books  of  Scripture  written 
before  the  Captivity,  were  llill  extant,  and  well 
known,  and  made  ufeofby  pious  Men,  during 
all  that  time,  and  tlie  People  had  Copies  of 
them,  or  had  means  and  opportunities  of  being 
acquainted  with  them,  as  the  Prophet  Zecha- 
riah  fuppofes,  Zech.vn.  7.  there  is  no  reafon  to 
imagine,  that  they  had  not  fufficient  knowledge 
of  the  Hebrew  Tongue  at  their  Reftoration, 
many  being  flill  alive,  who  were  firft  carried  a- 
way  Captive ;  and  the  Writings  of  the  Pro- 
phets, 


?34  ^^^^  Keafouahlemfs  and  Certainty 

pliets,  during  the  Captivity,  fliew  that  the  Peo- 
ple did  underftand  it ;  for  they  all  wrote  in  the 
Hehrew  Language,  except  upon  fome particular 
occafions,  where  their  Prophecies  more  imme- 
diately concerned  the  Babylonian  Affairs.  Both 
Men  and  Women  could  underftand  Ezra,  when 
he  read  the  Law  ;  And  the  ears  of  all  the  people 
were  attentive  tivto  the  hook  of  the  law,  Neh.viii.3. 
And  it  was  not  the  Language,  unlefs  in  fome 
Particulars,  which  in  all  Languages  will  want 
explication  to  the  Vulgar,  who  are  Natives,  but 
tlie  Sence  and  Meaning,  that  was  interpreted, 
ver.  7,  8.  And  in  the  fame  manner,  the  Letter 
ofArtaxerxes  was  both  written  in  the  Syrian 
tongue^  and  interpreted  in  the  Syrian  tongue^ 
Ezra  iv.  7.  Nehemiah  particularly  complains, 
that  the  Children  of  thofe  who  had  married 
Urange  Wives,  could  not  fpeak  in  the  Jews  lan- 
guage :  which  fuppofes  that  the  Children  of 
other  Parents,  as  well  as  the  Parents  themfelves, 
>vere  taught  to  fpeak  the  Hebrew  Tongue, 
Neh.  xiii.  24.  And  the  Decree  ol  Ahafuerus 
in  favour  of  the  Jews,  was  written  uyito  every 
province^  according  unto  the  writing  thereof  \  and 
unto  every  people^  after  their  language ;  and  unto 
the  Jews^  accordinz^  to  their  writing,  and  according 
to  their  language,  Efl.viii.  9.  which  fecms  to  im- 
ply, that  the  Jews  (till  retained  not  only  their 
Language,  but  their  manner  of  Writing  it,  or 
the  tbrm  and  fafliion  of  their  Letters,  under  the 
•    >.1Saptivity.' 

Not 


of  the  Chriflian  Keligion.  235 

Not  long  after  the  Captivity,  the  Scriptures 
were  tranfiated  into  the  Greek  Tongue ;  and 
were  difperfed  into  fo  many  hands,  among  the^ 
Jews  and  Profelytes,  that  the  Copies  could  not 
be  deftroyed,  either  in  the  time  of  Antiockis 
Epiphanes^  or  at  any  other  time,  by  the  malice 
of  Perfecutors,  or  any  other  accident.  And 
though  the  Jews  were  fo  fond  of  their  Tradi- 
tions, as  to  make  the  Word  of  God  of  none  effeti 
by  them  ;  yet  they  never  added  any  Books  to 
the  Canon  of  Scripture,  in  favour  of  thofe  Tra- 
ditions which  they  were  fo  zealous  for  ;  but 
when  they  had  no  longer  any  Prophets  among 
them,  they  durfl  not  place  any  other  Books 
in  the  fame  Rank  and  Authority  with  thole 
which  the  Prophets  had  left  behind  them.  AH 
the  Canonical  Books  were  written  by  Infpired 
Authors,  and  have  been  in  conftant  ufe  among 
the  People  of  the  Jews^  in  their  private Houies, 
and  publick  Aflemblies,  even  from  the  firfl 
writing  them  ;  for  they  were  preferved  during 
the  Captivity,  and  both  underftood  and  ufed 
by  the  People :  but  their  other  Books,  written 
under  the  Second  Temple,  though  never  fo 
ufeful  and  pious,  were  never  received  with  the 
like  efteem  and  veneration  ;  they  pretended 
to  no  more  than  Humane  Compofition,  and 
were  never  ranked  with  thofe  of  Divine  Au- 
thority. 

CHAP- 


S3^  The  ReafoNablenefs  and  Certainty 

CHAP.     X. 

Of  the  Prophecies  and  Miracles  of  the 
Prophets. 

"  I  ''He  Falfe  Prophets  prophefied  in  theName 
JL  of  Jehovah,  i  Kifig.xxn.  which  (iippofes 
that  True  Prophecies  were  wont  to  be  delivered 
in  his  Name,  or  elie  they  could  never  have 
hoped  to  deceive  by  it.  And  in  the  Hiflorical 
Books  of  the  OU  Teflament,  in  which  the  Pro- 
phecies and  Miracles  of  the  Prophets  are  rela- 
ted, reference  is  frequently  made  to  the  Records 
then  extant  in  the  Chronicles  of  the  Kings  of 
JurJab  and  Ifrael ;  molt  of  the  Prophecies  and 
Miracles  being  of  that  Publick  Nature,  and  fo 
intermix'd  with  the  Affairs  of  State,  that  they 
mull:  he  recorded  together  with  them. 
(a)^ofepb. '  '  Jofiah  (^)  was  propliefied  of  by  Name, 
i.'ic!c?<.  Three  hundred  fixty  one  Years  before  he  was 
bprn  :  Behold  a  child  jhall  he  horn  unto  the  houfe 
of  David,  Jo/iab  hy  name,  i  King.  xiii.  i.  and 
this  was  foretold  by  a  Prophet,  who  came  out 
ofjudah,  purpofely  to  denounce  the  Judgments 
of  God  upon  the  Priefls  of  the  Altar,  and  upon 
the  Altar  it  felf,  which  Jeroboam  had  newly  fet 
up  at  Bethel,  when  Jeroboam  flood  by  the  Al- 
tar to  burn  Incenie :  and  his  Predidlion,  at  the 
fame  time,  w^as  confirmed  by,  Two  Miracles  ; 
one  wrought  upon  Jeroboam  himfelf,  by  drying 
up  his  hand,  which  he  flretchcd  forth  againlt 

the 


of  the  Chrifiian  Religion.  257 

the  Prophet ,   and  which,  by  the  Propliet's 
Prayer,  was  reftored  again  whole  to  him,  as  it 
was  before  ;  the  other  Miracle  was  wrought 
upon  the  Altar,  by  rending  it,  and  pouring  out 
the  Afhes  from  it.    And  a  Prophecy  delivered 
in  the  prefence  and  to  the  face  of  an  enraged 
Prince,  againit  the  Religion  of  his  own  letting 
up,to  fecure  to  himfelf  the  Kingdom  he  Co  lately 
became  pofiefled  of,  at  the  very  time  when  he 
was  ofTering  Incenle  upon  his  New   Altar : 
And   this  Prophecy,  confirmed  by  an  imme- 
diate Judgment  both  upon  the  King  himfelf, 
and  his  Altar,  in  the  fight  of  lb  numerous  an    ^ 
Appearance  as  mull  be  j^efent  on  fo  folemn  an 
occafion,  and  thefe  Enemies  to  the  Prophet, 
who  came  from  Jutiah,  and  to  his  Religion  ; 
a  Prophecy  thus  delivered,  had  all  the  Cir- 
cumllances  to  make  it  remarkable  and  noto- 
rious, in  all  the  Tribes  both  of  Ifrael  and  Judah 
then  at  hoftility  with  each  other,  that  can  al- 
moll  be  conceived :  And  yet  the  ftrange  Death 
of  the  Prophet  of  Judah^  for  tranigrelfing,  by 
his  own   confelTion,  the  Word  of  the  Lord 
to  him,  and  his  Sepulchre,  with  its  Title  or 
Infcription  flill  remaining  at  Bethel^  when  'Jo- 
liah  demoliflied  the  Altar  there,  gave  a  further 
confirmation  to  it. 

The  fulfilling  of  this  Prophecy  by  Jofiah^ 
was  no  iefs  remarkable,  z  King,  xxiii.  1 5-.  Jo- 
fiah  was  the  Son  of  a  very  wicked  King,  and 
born  at  a  time  when  the  People  wxre  exceeding- 
ly corrupted  by  the  Idolatry  of  his  Grandfather 

Miwajfes ; 


238  The  Keafonableneff  and  Certainty 

Manajfes  ;  and  his  Sons  likewife  proved  wicked : 
fo  that  he  was  fo  fingular  in  his  Piety,  and  fb 
wonderful  an  Example  of  it,  that  no  Man  of 
his  own  Age  could  have  imagin'd  that  of  him, 
which  had  been  foretold  fo  many  hundred  years 
ago.  In  all  humane  appearance,  this  was  a 
very  unlikely  time  to  (ee  that  Prophecy  fulfil- 
led ;  and  that  which  had  been  wonderful  in 
any  Age,  was  much  more  wonderful  in  this : 
and  in  lb  wicked  an  Age,  this  good  King  fet  a- 
bout  the  AVork  of  Reformation  very  young,  to 
fhew  that  it  was  not  of  Men,  but  of  God. 

The  Deliverance  of  Judah^  at  Jehojhaphat's 
Prayer,  was  foretoldiby  Jahaz/el,  in  the  midft 
of  the  Congregation  ;  and  was  accomplished 
accordingly,  by  their  Enemies  deflroying  one 
another,  z  Chron.  xx. 

Elijah  foretold,  that  the  Dogs  fhould  lick 
AhaFs  Blood  in  Jezreel^  where  they  had  licked 
(^)7#*.  the  Blood  o^  Nahoth  :  which,  as  (J?)  Jofephus 
Antrquit.  f^y^^  ^^^  objcdcd  by  Zedechzal\  one  of  the  Falfe 
Prophets,  againfl  Micaiah^  who  foretold,  that 
Ahah  fliould  be  flain  at  Ramoth-gilead ;  but  he 
was  brought  home  in  his  Chariot  irom  Ramoth- 
gilead  to  Samaria,  and  there  the  Dogs  licked  his 
Blood  injezreel,  1  Ki^g.  xxii.  38.  lb  that  both 
the  Propiiecy  oi^  Elijah  and  Michaiah  was  ful- 
filled. And  when  one  Prophet  feems  contrary  to 
another,  one  forctelhng  the  principal  thing,  and 
another  fome  accidental  circumllance,  which 
thofc  tliat  were  prefenr,  and  mod  concerned  in 
the  Adion,  conld  not  imagine,  till  it  happened ; 

and 


of  the  Cbriflian  Keliglon,  23^ 

and  Falfe  Prophets,  in  the  mean  time,  watch 
the  Events,  to  take  all  Advantages  from  it,  a- 
gainil  the  True  Prophets,  and  can  find  none : 
nothing  more  can  be  defired,  to  aflbre  us  of  the 
Truth  of  any  Prophecy.  The  fame  Prophet 
foretold  the  like  Judgment  upon  Jezebel,  and 
that  theHoufe  o^Ahah  fliould  be  like  the  Houfe 
of  Jeroboam,  3.nd  like  the  Houfe  of  Baa/ha;  the 
Deflrudion  of  both  which  had  been  foretold 
by  other  Prophets,  and  their  Prophecies  fulfil- 
led, as  this  of  Elijah'' s  alfo  was. 

Elijah^  by  a  Writing  {entto3''^/'<?r«7wKingof 
Judah,  foretold  his  Death,  and  the  ftrange 
manner  of  it,  viz.  That-  after  the  lofs  of  his 
Children,  and  his  Wives,  and  all  his  Goods, 
he  iliould  be  atfli£led  in  his  Bowels,  and  that  his 
Bowels  fhould  fall  ou  t  by  degrees,  2  Chron.xxl  1 2. 
The  fame  Prophet  not  only  foretold  the  Death 
of  Ahaziahf  butcaufed  Fire  twice  to  come  down 
from  Heaven,  upon  thofe  who  were  fent  to  Ap- 
prehend him,  2  King.  i.  And  at  his  Prayer,  Fire 
defcended  from  Heaven,  and  confumed  the  Sa- 
crifice, in  the  fight  of  Baah  Prophets,  being 
Four  hundred  and  fiity  ;  to  whom  Elijah^  who 
was  the  only  Prophet  of  the  Lord  there  prefent, 
had  made  this  Propofal,  The  God  that  anfwereth 
hyjire,  let  him  he  God :  And  when  Baal,  not- 
v/ithftanding  all  their  hideous  Cries,  and  the 
cutting  themfelves,  did  not  hear  them  ;  then, 
upon  Elijah's  Prayer,  the  fire  of  the  Lord  fell, 
and  confumed  the  hurnt  facrifice,  and  the  woody 
and  the  flones,  and  the  dttft,  and  licked  up  the 

ivater 


140  Tht'Keafonabknefs  and  Certainty 

water  that  was  in  the  trench^  i  King,  xviii.  38. 
whfflch  was  the  lame  Miracle,  repeated  in  the 
midit  of  Idolaters  who  were  fo  enraged  and  pro- 
voked againft  the  Propliet  Elijah,  that  had  been 
before  wrought  in  the  fight  of  the  People  of 
Ifrael^  in  tlie  time  of  Mofes^  Lev.  ix.  24.  and  of 
JDavid,  I  Chron.  xxi.  i6.  and  at  the  Dedication 
(0  On/,  of  Solomons  Temple,  2  Chron.  vii.  i .  (c)  And 
Sj.  10'.  ^^^^  Miracle  of  Elijah^  in  bringing  down  Fire 
from  Heaven ,  to  confume  the  Sacrifice,  and  that 
ofMofes  in  like  manner,  were  both  confefled  to 
be  true,  by  Julian  theApoflate  himfelf. 

The  miraculous  Cure  of  Naamans  Leprofie, 
mufl  be  notorious  throughout  the  Kingdoms 
both  of  Syria  and  Ifrael,  1  King.  v.  The  w^on- 
derful  Deliverance  of  the  Ifraelites^  when  the 
Syrians  heard  a  noife  of  Horfes  and  Chariots, 
and  therefore  raifed  the  Siege  of -S'tfw^/'/^,  and 
the  Plenty  wliich  followed,  was  'foretold  by 
Elifha,  with  a  Judgment  upon  that  Lord 
who  doubted  of  the  Truth  of  his  Prediftion. 
The  fame  Prophet  foretold  the  Death  of  Ben~ 
hadad  King  of  Syria^  and  that  he  fliould  neither 
recover  ot  ills  Sicknefs,  nor  die  a  Natural  Death. 
And  the  Reign  of  Hazael,  who  fucceeded  him, 
isdefcribed  in  fuch  true  and  dreadful  Characters, 
that  Hazael  thouglit  it  impoflible  for  him  to  be 
guilty  of  lb  much  cruelty,  2  King,  vii,  viii. 

The  LcproHe  inHidcd  Vi\>onUzziah,  for  pre- 
fuming  to  burn  Incenle  unto  the  Lord,  which  it 
was  lawful  for  the  Prieff  s  only  to  do,  was  a  per- 
manent Miracle;  for  iiis  Leprofie  continued 

till 


of  the  Chriftian  Keligion,  24  j 

till  his  death ;  and  for  that  reafon,  he  lived 
feparatcly ,  and  his  Son,  from  that  time,  had 
the  adminiftration  of  Aflairs,  z  King.  xv.  ^. 
and  this  Miracle  of  the  Leprofie  was  accom- 
panied with  a  terrible  Earthquake,  mention  d 
Zech  xiv.  5.  Amos  i.  i .  and  the  (^  Ruines  C07<#*. 
which  were  caufed  by  the  Earthquake,  re-  i.^.^cTu. 
mained  as  a  perpetual  Memorial  of  the  Judg- 
ment. 

An  Hundred  fourfcore  and  five  thouiand  of 
the  Ajfyriavs  were  flain  by  an  Angel  of  the 
Lord,  in  one  Night,  2  King.  xix.  3  5.  and  this 
Deliverance  was  foretold  by  Ifaiah^  when  the 
AJJyrians  were  in  the  height  of  their  Pride 
and  Blafphemy,  and  the  People  of  Judah 
in  the  extremity  of  Danger  and  Defpair , 
Ifai.  xxxvii*  At  the  Prayer  of  Ifaiah,  the 
Sun  went  back  ten  Degrees,  for  a  Sign 
to  King  Hezekiah  of  his  Recovery  :  and 
the  Princes  of  Babylon  ftnt  Embafftdors  to 
enquire  of  this  Wonder,  z  King.  xx.  ir. 
X  C^r^;?.  xxxii.  31. 

It  was  impoliible  there  fhould  be  any  mi- 
Hake  in  Miracles  of  this  nature,  which  have 
the  fame  Evidence  that  thofe  of  Mofes  him- 
felf  had,  having  the  joint  Teftlmony  of 
a  whole  People  to  prove  the  Truth  of 
them. 

Jfaiah  prophefied  of'  Cyrus  by  Name,  {e)  CO/"/^?^* 
Two  hundred  and  ten  Years  before  the  accom-  f  ^  j,^ca. 
pliihment  of  his  Prophecy  ;  and  foretold  the 
Re-buiiding  of  the  Temple,  an  Hundred  and 

R  forty 


34. 5t         The  Rjeafombkfjefs  and  Certainty 

fprty  Years  before  it  was  demoliilied.    The 
p;^>re(Iions  are  (o  plain  and  full ,  that,  as 
(f)H'mon,  3^.  Jerom  (f)  obferves,  the  Hiilory  of  Cyrus, 
cf  4I*'*    ^y  XemphoH,  IS  an  admirable  Comment  upon 
this  Prophecy  of  T/iJ/^/;,  that  faith  of  Cyrus ^He 
is  myfhephera,  and  f hail  perform  all  my  pkaJHrc, 
even  faying  to  Jerujalem^  Thou  Jh alt  be  huilt  ; 
and  to  the  temple^  Thy  foundation  fhallhe  laid. 
Thus  faith  the  Lord^  to  his  anointed^  to  Cyrus y 
whdfe  ri^jt  hand  I  have  holden^  to  fuldue  na- 
tions hejore  him  :  He  fhallluild  my  Qity^  and 
he  fhall  let  .go  wy  captives,  not  for  price  nor 
re\x>ard,  faith  the  Lord  of  hojis^  Ilai.  xUv.  28. 
&  xlv.  1, 13.  ,  And  this  Cyrus  himfelf,  tho' 
an  Heathen  Prince,  was  fo  ienfible  of,  that  he 
acknowledged  it  in  his  F reclamation  which 
he  put  forth  for  the  Building  the  Temple: 
Thus  faith  Cyrus  king  of  Perfia,  All  the,  king^ 
4oms  of  the  earth  hath  the  Lord  God  of  heaven 
gi,ven  me,  and  he  hath  charged  me  to  huild 
him  an  houfe  in  Jerufalem^  which  is  in  Judah, 
z  Chron.  xxxvi.  23.  Ezra  i..z.   And  the  lame 
Prophet  who  foretold  the  Empire  of  Cyras 
the  Per/jan,  foretold  likewife,  That  the  King- 
dom of  the  CW</^^;;j  Ihould  bcdellroyed  by 
the  Med^s,  Jfu.  xiii.  1 7.  which  was  prophe- 
|ied  of  too  by  Jeremiah^  ^[^r.Ji.  1 1.  28.    And 
( g  ^  See  this  is  the  more  remarkable ;  (g )  becaufe  tho' 
/iT'f'^'  I^^^^^^  Medus  conqwQYdBahylon^  yet  hedy- 
c.2.'§*2.  ing  foon  after,  and  Cyrus  fucceeding  him, 
the  Fame  o( Cyrus,  who  was,  at  the  taking  of 
Bahylcn^  but  General  of  his  Army,  fo  pbfcured 

the 


of  the  Chriflian  Religion.  ftAa 

the  Name  and  Memory  of  D^r/«j,thatHl{^o- 
rians  have  taken  no  notice  of  him  ;  though 
he  is  found  mention  d  by  the  Scholkfl,  upon 
Ariflophaftes,  who  fays,  that  a  Darius,  who 
was  before  him,  who  was  Father  of  Xerxes^ 
gave  Name  to  the  Pieces  of  Coin  call'd  Acl- 
f^X'^'y  who  mufl  be  Darius  Medus.  So  much 
better  were  Tranfadtions  known  to  the  Pro- 
phets before-hand,  than  to  Hiflorians  after- 
wards. The  Judgments  which  were  to  befall 
divers  other  Nations,  were  alfo  foretold  by 
Ifaiahy  and  defcribed  by  particular  Circum- 
ftances.  The  Deflrudtion  of  Nineveh  (h)  was  (h')jofeph. 
foretoki  by  the  Prophet  Nahum,  an  Hundred  Antiquin  _ 
and  fifteen  Years  before-hand.  1.9.  c.u. 

The  Prophet  Jeremiah  foretold  theCon- 
qvi^^s  oi  Nebuchadnezzar ,  and  the  Captivity 
of  the  Jews  by  him,  in  (o  remarkable  and 
folemn  a  manner,  that  it  was  notorious  to  all 
the  neighbouring  Nations  :  For,  according 
to  the  Cuftom  of  delivering  Propliecies  by 
(bme  vifible  Signs,  as  well  as  in  Words,  he 
fent  Bonds  and  Yokes  to  the  king  ofEdom,  and 
to  the  king  ofMoah,  and  to  the  king  of  the  Am- 
monites^  and  to  the  king  of  Tyrus^  and  to  the 
king  of  2.idon,  hy  the  hand  of  the  mejfengers 
which  came  to  Jerufalem  (  from  tliele  leveral 
Kings)  unto  2.edekiah  king  of  Judah  ;  and 
foretold,  That  a//  thefe  nations  Jhould  ferve 
Nebuchadnezzar,  and  his  fon,  and  his  fins  f oh, 
Jer.xxvii.3j7.  And  the  'jews  put  him  in 
Prifon,  for  this  Prophecy ;  where  he  ^'^,s  kept, 
'^"  R  z  when 


j2A4        T7;e  ReafofiMenefi  dnd  Certainty 

\\\\Qn  Nehuchadnezzar  took  the  City,  and  fet 
him  at  liberty.    And  when  the  ChaUaam  had 
railed  the  Siege,  by  reafon  o{  Pharaoh's  Army, 
U'hich  was  coming  to  the  ReHet  of  Jerufalem ; 
Jerenfitah  told  the  Jeivs, li[\2XTharaoh'*s  Army, 
fliouid  return  into  ^gypt^  without  effe6]Hng 
any  thing  ;   and  that  the  CkaUaam  Ihould 
come  again,  and  take  the  City,  and  hum  it 
with  fire,  ]qy.  xxxvii.  5.     He  likewife  prophe- 
fied  againO:  ^^y// ,    which  the  Jews  made 
their  Refuge  and  Sanduary  ;  and  pointed  out 
the  very  Place  where  Nebuchadnezzar  would 
pitch  his  Tent,  by  taking  great  Stones,  and 
hiding  them  in   the  Clay,  at  the  entry  of 
Pharaoh's  Houle  Tahpanh^s^  in  the  fight  of  the 
Men  of  'judah  ;    declaring,  That  his  throne 
(hould  he  fet    upon  thofe  ft  one  s^  and  he  fl)ould 
fpread  his  royal  pavilion  over  them^  Jer.  xliii. 
p,.  10.    And  the  accomplilhment  of  his  Pro- 

{pHixi^  phecy  concerning  Pharaoh,  chap.  xliv.  30.  is 

c°i(5p.      to  be  {z^v\.  in  {j)  Herodotus . 

The  Prophet  'Jeremiah  was  oppofed  and 
contradi6ted  by  leveral  Falfe  Prophets,  who 
prophefied  deceitful  and  flattering  Delufions 
to  the  People,  perfuading  them,  that  no  evil 
fhould  come  upon  them  ;  of  whom  'Jeremiah 
foretold.  That  Hananiah  Ihould  die  that  fame 
Year  in  which  he  vented  his  falfe  Prophe- 
cies, chap. Yixwiii.  \6,iy.  and, That /^^^^  the 
Son  of  Kolaiah^  and  Zedechiah  the  Son  of 
Maafeiah^  fhould  be  taken  Captive  by  Nehu- 
cb^dnezzar^znd  llalain  the  fight  of  the  People 

of 


-4> 


oftheQhriftian  Kdigion» 

ofjudahy  and  roafted  in  the  fire,  c/jj/.  xxix. 
21,  2 X.  And  thus  diftiniStly  foretelhng  the 
Time  and  Manner  of  the  Death  of  thofe  Falfe 
Prophets,  he  vindicated  hiS  own  Prophecies, 
which  were  at  firft  fo  unwilUngly  believed, 
beyond  all  contradnflion. 

But  that  which  feemed  mod  (Irange,  and 
was  moft  obje^t'ed  againfl  in  the  Prophecies  of 
Jeremiah,  w  as,  his  I'rophecy  concerning  the 
Peath  of  Zedech'mh  ;  for  m  this,  {k)  He  and  QOJ'^h^^ 
Ezekiel  were  thoyg^u  to  contradid  each  other.  f^JJ^c^^o 
'Jeremiah  prophei»ed  in  Jerufakm,zt  the  fame  Hh-on.ad 
time  when  Ezekiel  propheii,6din  Bahylon,  and  ^^kf-^^- 
concerning  the  fanie  things;  and  Jeremiah's 
Prophecy  v\  as  fent,  to  the  Captives,  in  Babyka^ 
and  Ezekiel\  to  the  Inhabitants  of  y^r»/i/ew» 
But  Jeremiah,  (aid, ,  Thine  eyes  Jhall  hehoU  the 
eyes  of  the  king  Q^Bahylorty  and  he  Jhall  f peak 
with  thee  mouth  to  mouthy  and  thou  /halt  ^o  ta 
Bahylon.     Tet  hear  the  word  of  the  Lord,  0  2,e- 
dekiah  king  of  Judah,  Thus  faith  the  Lord  of 
thee,  Thou  Jhalt jidt  die  hy  the  fivor.d  ;  hut  thoii 
(halt  die  in  peaci  r.and  with  the  burnings  of  thy 
fathers^  the  former  kings  which  were  before  thee^ 
fo  fhall  they  burn  odours  for  thee  ;  and  they  will 
lament  thee,  faying.  Ah  Lord  I  for  I  have  pro-- 
nounced  the  word,  faith  the  Lord,  Jer.  xxxiv. 
3,4,  $.     But  Ezekiel  propiiefied   in   thele 
words  ;  I  will  bring  him  to  Babylon^  to  the  land 
of  the  Chaldteans  :.^yet  jhall  he  not  fee  it^  though 
he  fhall  die  there,  Ezek.  xii.  1,3.     Now  thefe 
two  Prophets  writing  of. the  Captivity  of 

R  3  Zede- 


^^6       The  Kjeafmabktttfs  and  Certainty 

^edekiah^  reckon  up  all  the  Circum  (lances 
of  it  between  them,  in  fuch  a  mannerjas  that 
tliey  v^ere  believed'to  contradidt  each  other  ; 
and  thereby  the  expectation  and  attention  of 
the  People  was  the  more  excited  to  obferve 
the  Fulfilling  of  their  Prophecies.  'Jeremiah 
faid,  That  he  ihould  fee  the  King  of  ^^^y<?», 
and  be  carried  to  Bahylon :  Ezek'iel,  That  he 
fliould  not  fee  BahyUm.  Jeremiah^  That  he 
flic  aid  die  in  peace,  and  be  buried  after  the 
manner  of  his  AnceftoVs  :  Ezekiel^  That  he 
fhould  die  at  Balylon,  And  if  we  compare  all 
this  with  the  Hiftory,  nothing  ever  was  more 
pundually  fulfilled  :  For  ZeMiah  faw  the 
King  of  Bahylon^  who  commanded  his  Eyes 
to  be  put  out,  before  he  was  brought  to 
Bahylon  ;  and  he  died  there,  but  died  pea- 
ceably, and  was  fuffered  to  have  the  ufual 
Funeral  Solemnities,  2  King.  xxv.  6,  7.  And 
therefore  both  Prophecies  proved  true  in  the 
Event,  which  ieemed  before  to  be  incon- 
fiflent.  And  fo  critical  an  Exad:nefs  in  every 
minute  Circumilance,  in  Prophecies  deli- 
livercd  by  two  Perfons,  who  were  before 
thought  to  contradift  each  other,  was  fuch 
^  conviction  to  the  'jews^  after  they  had  leen 
them  fo  pundually  ftilfilled,  in  their  Capti- 
vity, that  they  could  no  longer  doubtj  but 
that  both  were  from  God. 

Jeremiah  foretold  alfo.  That  the  Kingdom 
tof  the  ChaUieans  fhould  be  deflroyed,  and 
|;hat  the  Jews  ihould  be  raftered,  after  a  Cap- 
tivity 


of  the  Chripian  Religion.  247 

tivity  of  Seventy  Years  :  Thefe  mtions  fbatt 
ferve  the  king  of  Bahylon  feventy  years :  And  it 
jhall  come  to  fafs,  when  feventy  years  are  ac- 
cotrpljfheJ,  that  I  mil  pmiJJj  the  king  of  Ba- 
hylon, and  that  nation^  faith  the  Lord,  for  their 
imqutty^  cr.ui  The  land  of  the  Chaldeans,  Jer.xxv. 
II,  I i.  For  thus  faith  the  Lord,  Tlmt  after 
.froenty  years  he  accomplijhed  at  Bahylon,  I  will 
•"vijit you,  and  perform  my  good  word  towards 
you,  in  caufing  you  to  return  to  this  place,  Jer. 
xxix.  10.  And  this  Prophecy  oi  Jeremiah 
the  Jews  depended  upon,  under  the  Capti- 
vity, Dan.  ix.  2.  Zech,  i,  i  i.  and  it  was  ex- 
a(ftly  fulfilled  to  them.  The  Generations  of 
Nehuchadnezzars  Pofterity,  that  fhould  fuc- 
ceed  him,  till  the  Deftrudion  of  that  Mo- 
narchy, are  foretold,  jfer.  xxvii.  7.  The 
Deftrudion  of  Bahylon^,  with  the  manner  of 
Taking  the  City,  as  it  was  foretold  and  de- 
fcribed  by  the  Prophet,  agrees  pundually 
with  the  Account  of  it  by  (/)  HerodotusXp^-r*- 
One  pofl  fhall  run  to  meet  another,  andonemef  dgu* 
fenger  to  meet  another,  to  fhew  the  king  ofBa- 
"'•iylon  that  his  City  is  taken  at  one  end ,  and 
that  the  paffages  are  flopped,  and  the  reeds 
they  have  burned  vjith  fire,  and  the  men  of  war 
are  affrighted.  And  this  was  declared  in  a 
memorable  and  folemn  manner,  by  writing 
it  down,  and  by  calling  the  Book  into  £«* 
phrates,  Jer.  li,  31,31,  6z,6}. 

The  Deftruftion  of  Tyre  and  2,idon,  and 
oi^gypt^  was  foretold  by  the  Prophet  £2^- 

R  4  kiel ; 


^^8       ^'^^  "^^fonabUrtefs  and  Certainty 

kiel ;  and  the  Refloration  of  the  Egyptians, 
after  Forty  Years,  Ezek.  xxviii.  19.  &  xxix. 
i^'i  3.  The  Prophanation  of  the  Temple, 
and  of  the  Sanduary,  by  Jntiochus  Epi- 
phanes,  with  the  Death  of  Antioclmi  and  a 
Defcription  of  his  Temper,  and  of  his  very 
Countenance,  was  clearly  dehvered  by  Daniel^ 
(pOJof^ph*  Four  hundred  and  eight  Years  (m)  before  the 
l!i2?c!i'i.  accomplirtiment,  Dan.  viii. ,  Daniel  hkewife 
defcribed  the  Fate  of  the  Four  Monarchies, 
the  Reftoration  of  the  Jews,  and  the  Re- 
building of  their  City  ;  and  the  Birth  of  the 
Mejfias,  with  the  precife  Time  of  it.  And 
(fl)  ibid,  Alexander  the  Great  is  faid  (»)  to  have  been 
f.ii.c.8.  encouraged  by  Daniel's  Prophecy,  in  his  Ex- 
pedition. Indeed,  his  Prophecy,  and  the 
liiflory  of  the  Four  Monarchies,  are  fo  ex- 
adly  parallel,  that  Porphyry  could  find  no 
other  evafion,  but  to  fay.  That  the  Book  of 
Daniel  was  written  after  the  Events :  which, 
as  Grotim  obferves,  is  as  abfurd,  as  if  a  Man 
jhould  maintain,  that  the  Works  of  VirgU 
were,  not  written  under  ^«g^y/^y,  but  atter 
his  time  :  For.  the  Book  of  Daniel  .wa&  as 
publick,and  as  much  difperfed,  and  asuniver- 
i^Wy  received,  as  ever  any  Book  could  be. 

Laftly,  Haggai  and  Malachi  prop  he  fied, That 
Chrift  ihould  come,  before  the  DeitrucStion  of 
the  Second Temple,/y<^_2;.ii.7,9.A/'^/.iii. I.  And 
Hpfea  foretold  the  prelent  (late  of  the  People 
piJfrael^  in  thofc  remarkable  words,  Theyjball 
he  wanderers  (imng  the  natJMS),  Hoi',  ^x.  j  7. . 

"Not 


of  the  Chriflian  Religion.  249 

Not  to  infift  therefore  upon  other  Miracles 
and  Prophecies,  which  were  concerning  things 
of  iefler  moment,  or  lefs  remarkakabie  in  the 
eyes  of  the  World  ;  thefe  may  fufBce,  \\'hich 
were  of  that  Publick  nature,  that  there  could 
be  no  deceit  or  miftake  in  them  :  multitudes 
of  Men,  whom  Prejudice  or  Malice  had  pre- 
pared to  make  the  utmofl  DifcoverieSy  were 
Witnefles  to  the  Miracles  ;  andtehthe  Pro- 
phecies themfelves,  and  the  Fulfilling  of  them, 
were  notorious  to  other  Nations,  as  well  as  to 
the  Jews,  to  whom  they  were  delivered,  and 
in  whofe  hands  they,  have  ever  fi nee  been,  be- 
irfg  read  in  the  Synagogues  every  Sahhath-day. 
The  Jews  had  as  good  Evidence,  for  Inftance, 
that  Elijah  wrought  his  Miracles,  as  they  could 
have,  thjlt  there  was  fuch  a  Man  in  the  World. 
And  when  the  Publick  Tranfa6:ions  and  Coun- 
cils of  Princes,  the  Fate  and  Revolution  of  Em- 
pires, wath  the  prefix'd  Time  and  Place,  and 
the  very  Names  of  the  Perlons,  were  fo  par- 
ticularly foretold,  Two  or  Three  hundred 
Years  before  the  Things  came  to  pa^s ;  we 
may  as  well  queflion  the  Truth  of  all  Fliflory, 
as.  the  Certainty  of  thefe  Revelations.  For, 
indeed,  they  are  the  Hiflory  of  Things  that 
were  to  come,  fet  down  in  the  very  Circum- 
flances  in  which  they  afterwards  were  brought 
to  pafs.  And  yet  if  a  Man  fhould  difpute  whe- 
ther there,  ever  were  fuch  a  Man  zs  Elijah,  or 
fuch  a  Prince  as  Jofiah,  or  Cyrus,  he  would  but 
piake  himfelf  ridiculous ;  but  if  he  deny  that 


a^o        The  Keajomhlenefs  and  Certainty 

£//;.7^  wrought  fuch  Miracles,  or  thzt  ffaiab 
fpokeofCyr«j,  and  another  Prophet  of  y.-^/f^i;, 
by  Infpiration ,  perhaps  he  may  be  thought  to 
have  madefome  great  Diicovery.and  to  know 
fomething  above  the  reft  of  Mankind ,  and 
iliall  be  hkely  to  meet  with  Applaufe,  inftead 
of  that  Contempt  which  fuch  Pretences  de- 
fer ve  :  fo  ftrangely  partial  are  Men  for  any 
thing  which  is  but  againft  the  Authority  of 
the  Scriptures.  For  1  tiiink  it  will  be  hard  for 
Men  to  bring  better  Proof,  that  there  were 
fiich  Men  as  £//)W^,and  Jofiah^  and  CyruSy  than 
may  be  brought  to  (hew,  that  the  latter  were 
byName  prophe?  ed  of  long  before  theirBirth, 
and  that  the  lirii:  wrouglit  all  the  Miracles 
related  of  him  ;  or  to  produce  clearer  Evi- 
dence, that  there  was  fuch  a  City  as  Jerufalem 
before  tlie  Reign  of  Cyrus,  than  we  have,  that 
the  Deftrucftion  of  the  City  and  Temple,  and 
the  Captivity  of  the  People,  with  their  Re- 
lloration  alter  Seventy  Years,  was  foretold 
by  Jeremiah. 

The  Prophets  did  their  Miracles  in  the  mofi: 
publick  manner  ;  and  their  Prophecies  were 
delivered  not  in  corners,  but  openly,  before 
all  the  People  ;  not  in  obfcure  and  ambiguous 
Words,  but  in  plain  Terms,  with  a  particular 
Account  of  Perfons,  and  Time,  and  Place  : 
they  were  kept,  they  were  read  and  ftudied 
by  that  very  People  who  at  firft  as  little  re- 
garded them,  as  any  Man  now  amongft  us 
can  do,  but  flew  the  Prophets  thenilelves, 

and 


of  the  Chrtjlian  Keligion.  251 

and  rejedled  their  Prophecies  with  rsge  and 
indignation  ;  but  were  afterwards,  by  the  , 
Event  of  Things,  ib  fully  convinced  (which 
was  Jikewile  foretold,  Ezek.  xxxiii.  33.)  of 
their  Divine  inipiration  and  Authority,  that 
they  wholly  depended  and  relyed  upon  them, 
and  Jived  in  an  uncomfortable  Exile,  upon 
the  fole  Hopes  and  Exped-ations  of  feeing  the 
reft  of  their  Prophecies  fulfilled.  And  there- 
fore the  Pofterity  of  thofe  who  had  flain  the 
Prophets,  had  the  higheft  veneration  for  the 
Memory  of  thefe  Prophets  whom  their  Fore- 
fathers had  killed  ,•  they  built  and  ador- 
ned their  Sepulchres,  and  chofe  to  die  any 
Death,  rather  than  renounce  the  Authority 
of  their  Books,  or  part  with  them,  even 
when  they  had  forfaken  their  Dodrine,  and 
changed  their  Religion  for  vain  Traditions, 
and  fuperftitious  Obfervances ;  and  when  it 
was  fo  reproachful  to  them  to  ered  Monu- 
ments of  perpetual  acknowledgment.  That 
they  were  the  Children  of  them  which  killed 
the  Prophets f  Matth.  xxiii.  31.  they  referred 
themfelves  to  thefe  Prophets  for  the  Autho- 
rity of  their  Religion,  and  acknowledged, 
that  they  had  neither  Prophecies  nor  Miracles 
after  the  Captivity. 

CHAR 


^5  2        The  Keafoftablenefs  and  Certainty 

CHAP.     XL 

Of  the  Dependance  of  the  fi/eral  Farts 
of  the  Scriptures  upon  each  other  5 
and  that  the  Old  Teji anient  proves  the 
NerPy  and  the  NetP  again  proves  the 
Old  J  as  the  Canfe  and  the  EffeS* 

IT  is  a  thing  altogether  incredible,  that 
the  Inhabitants  ot  lb  fmall  apart  of  the 
World  as  Judaa  is,  (liould  lay  a  Defign  of 
impofing  upon  the  reil  of  Mankind,   which 
could  prove  fo  ruccefsful  for  fo  many  thoufand 
Years  together  ;  and  that  they  iliould  befuch 
Mailers  of  Deceit,  and  the  World  lb  fond  of 
receiving  Revelations  from  them,  that  at  lafl, 
tliough  t\\&:  greateft  part  of  that  People  dif- 
claimeci  the  Books,  which  fome  iQV<',  and  thofe 
the  moil:  unlearned  among  them,  would  im- 
pole  lor  Infpired  Writings ;  yet  the. Autho- 
rity of  thefe  Books  fhould  be  more  ;acknow- 
ledgtd  in  all  Parts  of  the  World,  than  thofe 
had  ever  been,  in  which  they  all  unanimouHy 
agreed,  and  the  reft  Ihould  be  received  for  the 
fake  of  thefe,  more  tlian  ever  they  had  been 
upon  their  own  account :   w  hich  is  the  cafe 
of  the  Books  of  the  Old  and  New  Teflament. 
If  the  Jems,  (even  the  meaneft  and  moft  igno- 
rant of  them)  could  do  this  merely  bydicir 
own  Wit  and  Advice,  they  muft  have  a  Gjenius 

fuperiour 


of  the  Chrijtian  Keligton.  255 

fuperiour  to  that  of  all  Mankind  befides.  For 
what  imaginable  Reafon  is  there,  why  the 
Oracles  of  all  the  Heathen  Nations  fliould 
never  be  much  regarded ,  and  now,  in  a 
manner,  utterly  lolt,  and  that  the  Books  of 
the  Jews  Ihould  ftill  be  preferved  in  their 
full  Authority  ;  but  the  Power  and  Advan- 
tage of  Truth  in  thefe,  and  the  want  of  it  in 
them  ? 

And  the  Evidence  of  this  Truth  is  mofl: 
obfervable,  in  the  mutual  Dependance  which 
all  the  Parts  of  the  Scriptures  have  one  upon 
another.  They  were  penn'd  by  Men  of  dif- 
ferent Countreys,  different  Ages,  different 
Conditions  and  Calli'ngs  and  Interefts,  from 
the  King  to  the  poor  Fifherman  ;  and  yet  all 
carry  on  the  fame  Defign  :  They  are'not  like 
the  Oracles  of  the  Heathen  Gods,  which  mufl 
{land  or  fall  by  themfelves ;  but  there  is  an 
adtnirable  Series  and  Connexion  between  all 
the  Writings  of  the  Holy  Scriptures,  by  which 
the  feverai  Parts  of  them  give  a  mutual  fup- 
port  and  atteflation  to  each  other.  The  Pett- 
tateuch  o^Mofes  contains  the  firft  Lineaments, 
and  evident  Types  and  Prophecies  of  ail  that 
is  contained  in  the  refl :  He  foretold.  That 
a  fucceilion  of  Prophets  iliould  arife,  and  that 
at  laft  the  Great  Prophet  fhould  be  lent,  who 
is  Chrift ;  and  he  foretold  all  that  w  as  to 
befall  the  Jews,  from  his  own  time,  to  the 
De(lru6tion  of  Jerufalem.  And  as  Mofes  has 
given  us  the  general  State  of  the  ?<fa?/,  iot 

all 


3  54        '^^^  Keafonabknefs  and  Certainty 

all  Generations  ;  h  the  feveral  Prophets, 
who  u  ere  lent  from  time  to  time,  according 
to  his  Predidions,  foretold  particular  Events, 
and  more-efpecially  they  foretold  and  de- 
fcribed  the  Times  of  the  Gofpel.  This  was 
the  great  Defign  of  all  Prophecies,  and  the 
thing  that  God  had  fpoken  by  the  Prophets, 
which  have  heenfince  the  world  legaviy  Luk.i.70. 
For  in  Chrift  was  the  Accomplilhment  of  all 
the  Types  and  Prophecies  in  the  Old  Tefta- 
ment. 

And  this  Dependance  and  Coherence  be- 
tween all  the  Farts  of  the  Scriptures,  in  the 
Matter  and  Defign  of  them,  which  is  as  great 
as  the  dependance  of  cfne  part  of  any  Book 
written  by  the  fame  Author  can  be  upon  ano- 
ther, gives  great  ftrength  and  confirmation 
to  the  whole  ;  (inceit  is  an  Evidence,  that  it 
was  all  Inf  plred  by  the  fame  Infallible  Spirit ; 
and  if  one  part  of  Scripture  be  proved  to  be 
true,  all  mufl:  be  fo :  for  befides  the  particu- 
lar Evidence  which  may  be  brought  for  any 
part  feparately,  we  mud  confider  the  Con- 
nexion which  it  has  with  the  reft,  and  the 
Evidence  which  is  derived  upon  it  by  this 
Connexion.  \{  the  Pentateuch  be  once  proved 
to  be  of  Divine  Authority ,  then  the  Pro- 
phets  v;ho  (ucceeded  Mofes  mufl:  be  Divinely 
Infpired ;  becaufe  he  foretold  the  fucceflion 
of  liich  Prophets  :  And  if  the  Propliecies  and 
Miracles  ot  the  Prophets  were  Divine,  the 
Pefttateuch  muii  be  fo  ;  becaufe  they  all  abng 

acknow- 


of  the  Chriflian  Religion.  255 

acknowledged  and  appealed  to  it,  as  contain- 
ing God's  Covenant  with  his  People  the  Jews^ 
and  being  therefore  tlie  ground  and  founda- 
tion of  their  own  Million.  If  Mofes  and  the 
Prophets  be  from  God,  the  Gofpel  mud  be 
from  him,  if  that  be  foretold  by  them :  And 
if  the  Prophecies  and  Miracles  of  our  Saviour 
and  his  Difciples  prove  their  Divine  Autho- 
rity, the  Wriiings  of  Mofes  and  the  Prophets 
muft  be  likewife  of  the  (ame  Authority ;  be- 
caule  they  acknowledge  them  fof  fuch,  and 
prove  their  own  Authority  from  them,  as 
well  as  from  the  Miracles  that  they  them- 
felves  wrought.  And  if  the  Prophecies  and 
Miracles  either  of  Mofes  or  of  the  Prophets, 
or  of  our  Saviour  and  his  Apoflles  taken  by 
themfelves,  and  apart  from  the  reft,  be  fiim- 
cient ,  they  muft  needs  be  more  convincing, 
when  they  are  confidered  together,  in  their 
united  Force  and  Light. 

I  might  further  obferve,  That  Miracles 
without  Prophecies,  or  Prophecies  without 
Miracles ,  or  that  one  evident  Miracle,  or  one 
evident  Prophecy  ;  at  leaft,  That  either  the 
Miracles  or  Prophecies  of  fome  one  Perfbn, 
in  the  feveral  Ages  in  which  fo  many  Pro- 
phets lived,  would  have  been  a  fufficient 
ground  of  Faith,  and  that  therefore  they  muft 
all  be  much  rather  fo  in  conjundion  :  But  I 
ihall  only  defire  it  may  be  remembred,  That 
whatever  Evidence  has  been  brought  in  Proof 
of  the  Divine  Authority  of  the  Books  of 

Mofes, 


;2  5  5         "^^^  Keafonablenefs  and  Certainty 

Mofes,  and  of  the  Prophets,  doth  recipro- 
cally prove  both  the  one  and  the  other  ;  and 
that  therefore  whatever  is  brought  from  ei- 
ther of  thenl,  in  Proof  of  the  Golpel,  has  the 
Evidence  of  the  whole;  and  that  the  Gofpel 
in  different  refped:s  doth  prove  them,  and  is 
proved  by  them,  ioth  deriving  Authority 
from  the  Books  of  the  Old  Teltament,  and 
communicating  its  own  Authority  to  them : 
For  as  the  Caufe  may  be  proved  by  its  Ef- 
fect, and  the  Effed  by  its  Caufe ;  fb  both 
Predidions  prove  the  Things  foretold  ;  and 
the  Accomplifliment  of  the  Things  foretold, 
verifie  the  Predidions ;  and  Miracles  wrought 
in  confequence  of  Prophecies  concerning 
them,  have  doubly  the  Divine  Seal  and  At- 
teilation.  Now,  the  Mejftas  is  the  Scope  and 
Centre  of  the  whole  Old  Tellament,  as  the 
Jews  themlelves  ever  underllood  it ;  and  what- 
ever Teflimony  is  produced  from  thence, 
brings  \^ith  it  the  Evidence  of  the  whole :  And 
a  like  Evidence  is  again  refleded  upon  the 
whole  Old  Teftament,  by  the  Accomplifli- 
ment of  any  part  of  it  in  the  New,  and  by 
the  appeal  which  our  Saviour  and  his  Apoilles 
conllantly  made  to  it. 


CHAP. 


of  the  Chriftian  Religicn.  25  7  i 

CHAP.    XII. 
Of  the  Perfon  cf  our  Blejfed  Saviour. 

THat  in  the  reign  oiTiherius  there  lived 
fach  a  perfon  as  Jefus  Chrift,  who 
fufFered  (a)  under  Pontius  Pi/ate,  is  ex-^^i)  Tadr. 
prefsly  written  by  Tacitus  :  and  that  he '^""'''*  ^'^* 
cured  Difeafes  and  wrought  other  Miracles,  '^ '' 
was  never  denied  by  the  worft  Enemies  to 
the  Chriftian  Name  and  Doctrine.  So  that 
the  fubftance  of  the  Hiftory  of  the  Life 
and  Death  of  our  Saviourjis  acknowledged 
by  our  very  Adverfaries,  and  the  Power, 
by  which  he  wrought  his  Miracles,  is  the 
thing  which  was  in  difpute  between  them 
and  the  Primitive  Chriftians;  And  there- 
fore I  (hall  take  the  obfervations  which  I 
make  concerning  our  BlefTed  Saviour,  fromi 
that  account  which  the  Evangeiifts  give 
of  him,  which  isin  great  part  confelfedby 
the  Jews  and  Heathens ,  and  v/hich  de-- 
ferves  at  leaft  the  fame  credit  that  all  o- 
ther  Hiftories  do,  till  it  can  be  difproved, 
and  in  the  following  Chapters  I  (hall  (hew, 
that  it  is  infallibly  true 

The  Divine  Nature  of  our  B.  Saviour 

is  of  another  confideration  :  we  are  in  this 

place  to  confider  him,  according  to  the 

Appearance  he  made  in  the  World  :  and 

■■  i  S  this 


258      The  Reafonablenefs  and  Certai7ity 

this  was  fnch  as  Ihewed  him  to  be  void  of 
all  ambitious  and  afpiring  thoughts,  and 
to  be  meek  and  humble,  and  perfedtly 
vertuous  and  holy  5  his  Miracles  were 
wrought  without  vanity  and  oftentation, 
and  never  out  of  Revenge,  or  to  (hew  his 
Power  over  his  Enemies,  but  alvs  ays  with 
a  gracious  and  merciful  defign  he  avoid- 
ed all  opportunities  of  Popularity  5  he 
would  not  intermeddle  in  private  affairs, 
when  he  was  appealed  to  --,  and  made  his 
efcape,  when  the  people  would  have  ta- 
ken him  by  force  to  make  him  a  Ring,  af- 
ter they  had  fcen  the  Miracle  of  the 
Loaves  5  by  which  it  appeared,that  he,who 
was  able  to  fuftain  fo  many  ihoufands  in 
the  Wildernefs  ,  might  have  raifed  and 
maintained  what  Army  he  pleafed,  and 
might  have  made  himftlf  as  great  as  he 
would,  notwithftandingany  oppofition. 

He  dealt  freely  and  generoufly  with  his 
Difciples,  not  deluding  them  with  vain 
hopes,  nor  promiiing  them  great  Matters, 
but  checking  their  afpiring  Thoughts  and 
telling  them  truly,  and  plainly,  that  they 
were  to  ex ped  nothing  but  mitencs  in  this 
World  fro/n  theProfeilion  of  his  Doftrinej 
he  put  it  to  their  own  choice,  whether 
they  would  take  up  their  Crofs  and  fol- 
low l.im;,  and  when  he  was  betray 'd  by 
one  of  thefe  very  Difciples,  he  uf-s  n,o  up- 
braiding or  reproachful  Language  j   but 

be- 


cf  the  Chriflian  Keligion,  55 j^ 

befpeaks  him  with  a  Divine  Patience 
and  Meeknefs:  No  man  ever  fnifer'd  with 
fo  much  injuftice  and  cruelty,  nor  ever 
any  man  withfogreat  compaffion and  cha- 
rity towards  a]l  his  Enemies. 

He  lived  a  mean  and  defpifed  Life,  and 
never  was  in  fuch  a  condition  as  could 
tempt  any  man  to  flatter  hira,  or  to  con- 
ceal any  fault,  if  he  had  been  guilty  of 
any  :  and  he  had  always  many  Enemies, 
who  endeavoured  to  faften  the  worft  ca- 
lumnies upon  him,  but  their  malice  tended 
only  to  render  his  Innocence  the  more 
manifeftand  illuftrious. 

The  perfon  who  betrayed  him,  and  de- 
livered him  into  the  hands  of  his  Enemies, 
was  one  of  the  Twelve^  one  of  his  own  Dif- 
ciples  and  Apoflles,  whom  he  had  fent 
out  to  gain  Profelytes,  and  had  commit- 
ted to  him  a  Power  of  working  Miracles, 
and  of  doing  whatfover  was  requifite  to 
gain  Reception  for  his  Religion  in  the 
world.  Jndas  was  one  of  the  Twelve,  who 
were  neareft  to  him,  and  were  admitted 
to  all  the  fecrets  of  his  Kingdom,  and  were 
entruftedwith  the  moft  hidden  Myfteries, 
and  obfcureDodrines  of  hisReligion,  what- 
foever  was  fpoken  to  others  in  Parables^ 
was  explained  afterwards  to  them  in  pri- 
vate :  nothing  was  with  held  .  from  them, 
which  it  was  convenient  for  them  to  be 
acquainted  withal,  or  which  they  were 
capable  of  knowing.     Nay,    Judas  feems' 

Si  to 


26 o       The  Keafonabknefs  and  CeYtaht'j 

tohnve  had  a  particular  mark  of  Favour 
placed  upon  him,  in  that  he  was  the  keep- 
er of  the  Bag  ^  for  it  was  an  Office  offome 
Truft  and  Confidence  :  however,  it  gave 
him  an  opportunity  of  knowing,  whether 
his  Mafter  had  any  fuch  ambitious  defigns, 
as  he  was  accufed  of.  For  if  he  hadper- 
verUdtke  Nation^  and  forhi^ldento  give  Tri" 
Bute  to  C^far,  and  had  endeavoured  tofet 
himfelf  upas  King  of  the  Jews,  which  was 
the  charge  laid  againft  him  before  Pilate^ 
iuch  a  Projed  could  not  have  been  carried 
on  without  amaffing  a  great  Treafure, 
which  therefore  if  any  Iuch  thing  had 
been  in  \\An(\^  Judas  had  been  beft  able  to 
give  an  account  of.  But  when  one,  who 
had  conftantly  attended  upon  him,  and  was 
fo  intimately  acquainted  with  all  thelecrets 
of  his  Life  and  Do6trine,  had  nothing  to  al- 
ledgeagainft  him,afterhe  had  betrayed  him, 
what  could  make  more  for  his  Juftificati- 
on,  or  be  a;  clearer  Demonftration  of  his 
Innocence  >  When  men  are  once  prevail'd 
upon  to  turn  Traytors  they  feldom  do 
things  by  halves,  but  if  there  be  the  leaft 
pretence  or  colour  to  be  found,  they  will 
be  fure  to  lay  hold  of  it  to  juftify  tfieir 
villainy.  And  it  is  the  moft  undeniable 
^roof  of  ourSnvionr  s  Innocence,  thatTrea- 
chery  it  felf  coilld  difcover  nothing  to 
faften upon  him  .•  but  tho  Judas  hadbeen 
fuborncd  by  the  chief  ^Priells  to  betray 
bis  Matter  for  thirty  pieces  of  Silver,  yet 

nci- 


of  the  Chrij1ia?i  Religion.  %€ 

neither  that  nor  a  greater  fumm,(vvhich  we 
may  be  confident  wol  Id  nothayc  been  deni- 
ed him^could  prevail  with  '^Mdas  himrcif,to 
undertake  to  appear  asavvitnefsagainft  him. 
When  one  of  his  own   Difciples   was 
perfwaded,  or  rather  had  offered  of  his 
own  accord  to  betray  him,  it  could  not  be 
imagined,  but  that  the  Chief  PrieLts  would" 
urge  him  to  come  in^  as  a  witnefs  to  the 
accufations  which  thej  had  framed  againft 
him  '-i  this  nad  been  a  much  more  accepta- 
ble fervice  to  them,  than  barely  to  deli- 
ver hun  up  :  for  what  could  have  brought 
a  greater  difgrace   upon  his  Perfon,  or 
more  difcredit  upon  his  Religion,  than  for 
one  of  his  own  Difciples  to  witnefs  againft 
him,  that  he  ha.d  committed  things  worthy 
of  Death  }   Men,  who  were  at  fuch  a  lofs 
for  matter  to  charge  Chrift  wjitli,  and   at 
laft  could  not  make  their  Witneiies  agree 
iogether,would  never,we  may  be  fiirc,have 
omitted  fuch  an  opportunity  as  this  of  load- 
ing him  with  infarLy,5c  ftifiing  hisDodrine 
in  his  death.  And  he  who  was  lb  ready  and 
forward  to  betray  his  malter  would  nevei: 
have  ftucii  atacculing  him,  if  he  had  h'^d  a- 
ny  thing  to  fay  againft  ijjm  j  and  no  Q  her 
reafoncan  be  given  why  he  did  noi:  do  it, 
butihathewasover-awed  by  thatlnnoccnce 
6c  holinefs;  which  he  knev/  to  be  in  him.  Si 
was  feized  witii  thatremorfeof  Confcience 
and  terror  of  Mjnd,  as  not  lo  be  able  to 
bear  up  [under  the  guilt  of  what  he  had 

S  -3  ii!  ready 


2^2     T/;g  Keafonablencfs  anJ  CMaintf 

already  done.     For  Judas^     rcho  had   be» 
irayed  hir/t^  when  he  faw  that  he  was  con- 
deryi7ied^  relented  himfelf^  and  brought  again 
the  thirty  pieces  of  Silver  to  the  Chief  Priefis 
dnd  Elder Sy  faying^  I  have  finned  in  that  I 
hfive  betrayed  the  innocent  blood  :  And  they 
faid^  What  is  that  to  us,  fee  thon   to  that '-^ 
And  he  cajl  doivn  the  pieces  of  Silver  in   the 
Temple,  and  went  and  hanged  himfelf  Matt, 
xxvii.  3,  .^.    How  could  the  Chief  Priefts 
theaifelves  have  contrived  a  better  way  to 
vindicate  our  Saviour's  innocence,  if  they 
had  never  fo  much  endeavoured  it,  than 
for  one  of  hisov/n  Difciples,  after  he  had 
betrayed  him,  inftead  of  witnefling  againft 
him,  which  it  was  natural  to  fuppofe  he 
would  have  done,  to  be  fo  far  from  that, 
as  to  come  before  them  all,  and  fling  down 
the  Money  in  the  Tem];^lc,    which  they 
had  given  him  as  the  hire  of  his  Treache- 
ry, and  declare  publickly,    that  he  had 
betrayed  the  innocent  Blood  5  and  then  to 
give  a  further  proof  of  all  this,  outof  meer 
anguifh  and  horror  of  Mind,  to  go  imme- 
diately from  them,  and  hang  himfelf  ? 

If  our  Saviour  had  done  any  thing, 
whereby  he  could  defer ve  to  be  put  to 
Death,  'jhdas  muft  needs  have  known  it, 
and  when  he  had  once  betrpyed  him,  it 
cannot  be  fuppofcd  he  would  forbear  to 
difcover  any  thing  he  knew  of  him^'  But 
when  on  the  contrary  he  was  So  fat  from 

ac- 


of  the  Chriftian  Religion,  2^3 

accufing  hira,  that  as  foon  as  he  (aw  him 
condemned  at  the  accufation  of  other 
falfe  WitnefTes,  he  could  not  bear  the 
Agonies  of  his  own  mind,  but  went  and 
made  away  with  himielf  5  this  is  as  evident 
a  proof  of  Chrift's  innocence,  as  any  of 
the  other  Apoftles  themfelves  could  ever 
give  5  and  JuJas  is  fo  far  an  Apoftle  ftill, 
as  to  proclaim  his  Mafter*s  innocence  in 
the  face  of  the  Sanedrim^  and  then  to  Seal 
that  Teftimony  with  his  Blood. 

It  has  been  thought  by  fome,'that  Judas i 
as  wicked  as  he  was,  had  never  any  de- 
fign  tocaufe  his  Mafter  to  be  put  to  Death, 
or  to  be  any  way  inftrumental  towards  it, 
but  he  fuppofed  thatChrifl:  would  befecure 
enough  againft  the  Chief  Priefts  in  his  own 
Innocence  and  Hohnefs,  or  that  they 
would  not  dare  to  hurt  him  for  fear  ofthe 
People,  which  had  been  a  reftraint  upon 
them  in  their  former  attempts ,  or  that  he 
could  eafily  make  his  efcape  from  them, 
as  he  had  formerly  done,  and  therefore 
his  covetousnefs  tempted  him  to  believe, 
that  though  he  (hould  betray  his  Mjfter,yct 
he  would  come  to  no  harm  by  it.  Howe- 
ver, it  is  certain,  that  Ji^das  himfelf  clear- 
ed our  Saviour's  innocence  by  betraying 
him  more  than  any  other  man  could  have 
done,who  had  not  beenhisDifciple,and  his 
making  that  confefTion,  and  then  his  dying 
upon  that  account,  and  in  that  manner, 
S  4  may 


2^4  ^^^^  Reafcnablenefs  and  Certainty 
may  atFord  us  that  evidence,  which  wc 
muft  have  vi^anted,  to  certify  us  in  the 
Truth  of  the  Chriftian  Religion,  if  Chrift 
had  not  been  betrayed ,orihad  been  betray- 
ed by  any  but  one  of  his  own  Difciples. 

When  he  was  condemned  and  crucify'd, 
one  of  the  Thieves,  who  was  crucified 
\^\\h  him,  made  an  open  profeflion  of  him^ 
when  there  could  be  no  temptation  of 
flattery,  norleifureor  patience  for  a  man 
in  that  condition  to  fpeak  in  that  manner, 
hut  by  the  fpecial  Providence  and  Grace 
of  God,  aitd  to  give  an  early  inftance  of 
the  great  efficacy  ct  his  Crofs,  and  of  the 
Mercy,  which  it  reacheth  forth  to  all  re- 
penting Sinners,  our  Saviour  afiures  him, 
that  that  vejy  day  he  fjoM  he  with  him  in 
Pdradiji.  A  (Irange  difcourfe  upon  the 
Crofs  !  To  fp^ak  of  Kingdoms,  and  pro- 
mife  Paradife  under  fo  much  infamy  and 
torment !  Th  .t  cue  fl]ould  have  the  Faith 
to  abk,  rnd  the  other  thePov.7er  to  pro- 
mife  fo  great  things  in  that  condition  ! 
Who  could  have  had  the  courage  to  pro- 
mife  fn  gir.ch  upon  the  Crofs,  bi^t  he,  who 
was  able  ro  perfoj-m  it  ?  ,.    . 

And  as  no  ill  could  ever  be^proved  a- 
gainft  him,  but  all  circumftances  concur- 
red to  connrm  his  innocence  f;  as  Herod  dif- 
miffed  him,  and  Pilate  often  declared  him 
to;  have  committed  nothing  worthy, of 
Death:  fo  the  Devils  therafelves,  durins; 

his 


of  the  ChriflianKe/igion.  2^5 

his  Life  here  upon  Earth,  confeffed  him 
to   be  the  Son  of  God,    and  after    his/^x  p^^^ 
Death,  (^j  by  their  Oracles  acknowledg  phyr.  a- 
ed  him  to  have  been  an  holy  perfon,  whofe  p^  ^' 
Soul  was  tranflated  into  Heaven.  'i^^onftr.^" 

And  this  perfon,  thus  innocent  and  hch'Evang.  lib. 
ly  both  in  his  Life  and  Doftiine,  was  pro-  ^'  ^'  ^' 
phefied  of  many  Ages  before  his  Birth,  and 
all  the  Prophecies  concerning  the  MefSas 
were  exaftly  and  in  a  wonderful  manner 
fulhlled  in  him.  Thefe  Prophecies  con- 
cern either  his  Birth,  or  his  Life,  or  his 
Death,  or  his  Refurreftion  and  Afcenfion. 

I.  The  Prophecies  concerning  the  Birth 
ot  the  Meflias  were  fulfilled  in  our  Saviour, 
For  Iws  Birth  was  prophefied  of  in  all  the 
circumftances  of  the  Time,  and  the  Place 
of  it,  and  the  Perfon  of  whom  he  was  born. 

I.  As  for  the  Time  5   by  Jacob's   Pro- 
phecy, Ge;^.  xlix.  10.     The  Meflias  was  to    ■ 
come  about  the  time  of  the  DifTolution  of 
the  Jewifh  Government-    The  Scepter  was 
not  to  depart  from  Jttdah^  that  is,  the  Pow- 
er and  Authority  of  the  Jewidi  govern- 
ment was  not  to  ceafe,  untjl  Shilo  came^ 
which  the  ancient  (c)  Jevvidi  Interpreters 
expounded  of  the  coming  of  their  Me{Iia3.(c)  5eeB^ 
To  (^)  which  purpofe  itisibeld   by  the  ^,^^''^°°  ? 

J'  1  ,  "       o  ;.■■-■•,      ^■'■-'  Creed' 

TH'COt  .  Jgh  but  .  yf^'Ot'sPrc- 

in  whir  ^^f  was- of  idl^^i'^' 

,  lemple    c. 

ins  r-  .'35  QriBn/i^ii^  .dji. 


2^6      The  Keafonablenefs  anc/ Certainty 

the  Jews  among  all  their  ob)e61:ions,  never 
objeded  againft  the  time  in  which  our  Sa- 
vlmr  came  into  the  wo. Id,  but  many  of 
Jm  haveconfefled  that  the  Meflias  was 
.  ^.itn  at  that  time,  but  fay,  that  becaufe  of 
(e)  Mun-  ^  ^iriins  he  has  (e)  conceakd  himfelfever 
Mcffia.     ttjice.    And  the  latter   Jews  have,  by  a 
great  many  ftories,  endeavoured  to  make 
it  believed,  that  there  is  a  Kingdom  ftill  of 
their  Nation,   in  fome  unknown  part  of 
the  world  ^  tho,  if  this  were  true,  it  could 
prove  nothing  to  their  purpofe,   the  Pro- 
phecy being  concerning  their  Power  and 
Authority  in  the  promifed  Land. 

It  is  certain,  that  foon  after  our  Savi- 
our's coming,  Jerufalem  was  deftroyed, 
and  the  Jews  difperfed,  and  upon  fevere 
Penalties  forbidden  to  come  to  their  de- 
folateand  ruined  City,  or  fo  much  as  to 
•  look  uponZ/^«,theCiry  oftheirSolcmnities, 
unlefs  it  were  once  every  year  to  lament 
their  calamity  ^  and  they  have  ever  (ince 
been  a  wandring  and  defpicable  People. 
And  feveral  times,  when  they  have  at- 
tempted to  re  build  their  Temple,  they 
have  not  been  fuffcred  to  do  it  5  particu- 
larly, when  they  had  the  favour  and  en^ 
couragement  of  j^////^«  the  Apoftate,  who, 
out  of  malice  to  the  Chriftian  Name  and 
Do£h"ine,  was  forward  to  promote  the 
v/ork,  they  were  hindrcd  by  an  garth- 
quake,  and  a  miraculous  eruption  of  Fire 

burfting 


cftheChriftian  Keligio7i  26 j 

burfting  out  from  under  the  foundation, 
which  burnt  down  what  they  had  ereded, 
and  deftroyed  thofe,  that  were  employed 
in  it,  and  this  we  have  attefted  not  only 
from  Chriftian  writers,  who  lived  near 
that  time,  (/)  but  by  an  eminent  Heathen  (/JAmmi- 
Hiftorian  of  the  fame  Age.  Now  it  wasJdiin.Hb. 
foretold  by  the  Prophets  Haggai  and  23.  c  i. 
Mafachy^  that  Chrift  (hould  come  before 
the  deftru6^ion  of  the  Second  Temple, and 
the  deftru(3^ion  of  this  Temple  was  fore- 
told by  Daniel^  with  the  precile  time  of 
our  Saviour's  coming  5  and  to  manifeft  to 
the  world  that  Chrift  is  come,  and  that 
therefore  the  Jewifti  Worfhip  and  Govern- 
ment is  utterly  at  an  end,as  theProphets  had 
foretold,  God  has  been  pleafed  in  fo  mira- 
culous and  terrible  a  manner  to  (hew,  that 
he  will  not  fuffer  their  Temple  to  be  re- 
built, and  whereas  the  Meflias  was  to  come 
to  the  Second  Temple,  now  for  fo  many 
hundreds  of  years,  they  have  had  no  Tem- 
ple at  all  for  hira  to  come  to 

2.  As  the  time  of  Chrift's  Birth  was 
foretold  by  the  Prophets,  fo  was  the  place 
like  wife,  and  that  was  Bethlehem^  a  fmall 
City,  and  therefore  the  more  unlikely  in 
all  humane  account  to  have  that  honour 
beftowed  upon  it,  to  become  the  Birth- 
place of  him,  who,  the  Jews  expefted, 
(hould  be  a  Temporal  Prince  .•  yet  this 
whenfo  well  underftood  by  the  Jews  of 

that 


2^8      J  he  Reafonab/enefs  andCevtainty 

that  time,  notwithftanding  their  miftaken 
notion  of  a  Temporal  Meflias,  that  when 
Herod  gathered  all  the  Chief  Prtejis  and 
Scribes  of  the  People  together,  and  demanded 
of  them^  where  Chriji  jhould  be  born^  they 
anfwered  him  with  one  confent,  in  Beth- 
lehem ofjiid^a^  and  quoted  the  Prophecy 
oi  Micha  for  the  proof  it,  Matt,  ii.  And 
many  believed  that  Jefus  was  the  Meflias, 
or  the  Chrift,  wEiich  they  then  were  in 
expectation  off  others  made  this  objet^i- 
on,  that  he  could  not  be  the  Chrift,  be- 
caufe  he  came  out  of  Galilee  :  but  hath 
not  the  Scripture  /aid,  that  chrift  comet h  of 
the  feed  of  Dcfvid,  and  out  of  the  Town  of  Beth- 
lehem^ where  David  was  }  This  was  the  great 
objeftion  againft  our  Saviour,  that  he 
could  not  be  the  Chrift,  -bccaufc  he  did 
not  COWQ  out  o( Bethlehem,  but  out  oiGa- 
like  :  for  they  thought  he  had  been  born 
at  Nazareth  in  Galilee,  not  at  Bethlehem  in 
ihe  Tr  be  of  Judah,  whereas  he  was  in- 
deed born  at  Bethlehem,  and  that  by  fo 
ftrange  and  particular  a  Providence,  as 
doth  evidently  prove  him  to  be  the 
Chrift. 

For  it  came  to  pafs  in  thefe  day-,  that 
there  ivcnt  out  a  decree  from  L^far  Aniuftuf^ 
that  all  the  world  fljould  he  f.'xed.  and 
regiftred  according  to  their  FaiLiiies,  and 
all  went  to  he  taxed,  ajcry  one  into  histpfpn 
City,  mto  the  Cityi  which  belonged  tohis 

Uncage 


cf  the  ChYiJiicn  B^el/gicfu  2^p 

Lineage  and  Family.  '  Aftd  Jofeph  alfo  went 
up  frofn   G(ililee  mtt  of  the  City  of  Nazareth 
into  juoi  a^a  vnto  the   City   cf  David^  which 
^  called  Lethichem  (^hecaufe   he  was  of  the 
Honfe  and  Lineage   of  Davids,  to  be    taxed" 
with  Mary  hif  efpottfed  Wife^  beinggreat  with 
child '-i  and  fo  it    was^  that  while  they  were 
there    the  day<  were    accompli fl:ed^    that  /he 
fijculd  he  delivered^  Lukeii.  i.  8cc.     Here  we 
(ee,   that  their  going   from    Nazareth  to 
Bethlehem  was  not  in  the  leaft  defigned  by 
tlie  Virgin  Mary  and  Jofeph^  but  they  were 
obliged  to  go  thither  by  a  new  and  ftrange 
decree  of  the  Emperor,  and  accordingly 
they  went   in  Obedience  to  this  Decree. 
IftheBlefTed  Virgin  had  dwelt  at  Bethle- 
/>e/»,though  theProphecy  had  been  fulfilled, 
yet  there  had  been  nothing  in  the  circum- 
fVances  extraordinary  5  if  (he   had   gone 
thither  of  her  own  accord,  or  if  fome  pri- 
vate bufinels  had  called  her  thither,    this 
might  have  been  looked  upon  as  a  contri- 
vance, and  a   defign  to  be   thought  the 
Mother  of  the  Meflias;  if  God  himfelfhad 
by  an  immediate  Revelation  fent  her  thi- 
ther, yet  this  ftill  had  been  liable  to  cavils, 
and  might  have  been  fufpedted  of  impo- 
fture.    But  when  at  the  Command  of  an 
Heathen  Prince,  and  fuch  a  command  as 
had  never  been  given  out  at  any  time  be- 
fore, the  Virgin  Mary  was  forced  upon  a 
long  and  tedious  Journey,  a^an  unfeafon- 

able 


270      ^he  Keafonallfnefs  and  Certainty 

able  time  of  the  year,  being  then  great 
with  Child,  and  therefore  very  unfit  for 
fuch  a  Journey,  and  not  in  a  condition  to 
have  the  leaft  inclination  or  thought  of  un- 
dertaking it,  when  ihe  was  obliged  by  fo 
unexpefted  and  unwelcom  a  command  to 
repair  to  Eethkh^m,  and  was  at  that  very 
time  delivered  of  her  Son  5  all  thefe  cir- 
cumftances  fo  wonderfully  concurring,  have 
fomething  more  convincing  in  them,  than 
can  well  be  exprefs'd. 

And  it  is  obfervable,  that  this  Tax  or 
Regifter  was  defigned  and  begun  in  fome 
parts  of  the  Empire  2.7  years  before,  but 
was  hind  red  by  difturbances,  which  hap- 
pened, upon  which  account  anciently  the 
6)f7^«z<2r^/ begun  their  IRra  27  years  before 
the  computation  of  other  Chriftians,  fup- 
pofing  that  the  Taxing  mentioned  in  St. 
£»^e,  had  been  at  the  fame  time,  that  it 
was  begun  amongft  them  fo  many  years  be- 
fore '-i  but  the  divine  Providence  fo  order- 
ed things,  that  it  fbould  not  be  carried  on 
then,  but  fhould  be  deferred  till  that  very 
time  whenChrift  was  to  be  born, that  by  this 
mGznsBethlehe»t  might  be  theplaceof  hisBirtL 

And  by  the  lame  fpecial  Providence  it 
came  to  pafs,  not  only  that  this  Prophecy 
was  fulfilled  concerning  his  being  born  at 
Bethlehem^  but  that  it  (hould  be  regifler^d 
in  thePublick  Records  of  the  Empire^  to 

which 


of  the  Chri^ian  Religion,  2yj  < 

which  Jujlin  Mart)r  and  TertHllian  appeal 
in  their  Apologies  for  the  proof  of  itj  and 
St.  Chryfoftom  mentions  tKem,  as  extant  at 
Borne  in  his  time,  near  four  hundred  years 
after  the  Birth  of  our  Saviour.    And  his 
being  born  there,  proves  that  he  was  of 
the  Seed  of  David,  as  it  was  prophefied 
that  the  Meflias  fhould  be  :  for  the  Decree 
required,  that  all  fhould  refort  to  the  City 
of  their  Lineage  orVamWy  y^ndBethlehcKi  was 
theCity  o£Daz>ici»So  that  from  ourSaviour's 
being  born  at  Betlkhew^  and  that  by  fo  re- 
markable a  Providence   without  any  hu- 
mane forefight  or  defign  :  we  have  two 
evident  proofs  that  he  is   the  Chrift,  he 
was  of  the  Seed  of  David,    and  was  born 
at  Bethlehem^  and  this  was  atteftcd  by  the 
Publick  Records ,  or  Cenfual  Tables  at 
J^tf/^e,which  were  often  appealed  to  for  the 
Truth  of  it  and  were  remaining'to  be  con- 
fulted  for  feveral  hundred  years  afterwards.  (gjLightf, 
(£)  And  the  Jerufakm  Gemarijis  diO   con   Choro- 
fefs,  that  the  Meilias  was  born  at  Bethk-  f„"!'J.^^"^ 
hem  before  their  times. 

3.  The  perfon  of  whom  our  Saviour  was 
bonij  had  been  like  wife  foretold;  For 
not  only  the  time  ol^is  Birth,  that  it  was 
to  be  before  the  deftrudion  of  the  Tem- 
ple, and  the  Place,that  it  was  to  be  ntBeth- 
khem,  but  the  Tribe  ot  which  he  was  to  be 
born,  the  Tribe  of  Ju^ah,  and  the  Fami- 
ly ,  the  Family  of  David,   and  the  very 

per- 


272      ^he  Reafonablenefs  and  Certainty 

perfbn,  that  (he  was  to  be  a  Virgin  .*  all 
were  particularly  foretold  by  the  Pro- 
phets, and  accordingly  expefted  at  that 
time  by  the  Jews. 

Concerning  the  Tribe  and  Family  of 
which  our  Saviour  was  born,  I  (hall  ob- 
fcrve.  that  efFedual  care  was  taken  by  the 
Law  of  Mofis  to  keep  a  pe  petual  diftindi- 
on  of  their  feeral  Tribes  and  Families.* 
for  by  the  Law  of  the  Inheritances,  no  in- 
heritance cojld  paf^  out  of  a  Family  ei- 
ther by  fale  of  Lands  (for  every  fiftieth 
year  was  a  year  of  Redemption,  and  every 
man  returned  to  his  own  PoJfeJJion,  and  eve- 
ry man  to  hk  own  Family^  Lev.  xxv.  io.)  Or 
bydefeil  of  Heirs  MJe  ^  for  if  there  were 
Daughters,  they   were  to  inherit,   and  if 
there  were  no  Daughter  ,  it  was  to  pals 
to  the  neareft  Kinfman,  Numb,  xxvii    and 
the  Daughters  who  were  Heirelles,  were 
obliged  to  marry  to  one  of  the  Family   of 
the  Tribe  of  their  Fathers,  AW^.xxxvi.  8. 
But  if  a  man  died  without  Children,  his 
Brother,  or  his  next  Kinfman  was  toraife 
up  Seed  unto  the  deceafed,  and  the  Firft 
born  was  to  fncceed  in  the  nameo{  him  that 
died  without  ifTue,  Oe//^.  xxv.  5,6  Ruth 
iii.  12.  So  that  he  had  a  Natural  and  a  Le- 
galFather,the  names  of  both  which  muft  be 
enrolled  in  their  Regifters,  to  entitle  him 
and  his  Heirs  to  their  Inheritance.*  All 
which  Was  appointed  with  a  peculiar  re- 
gard to  the  Mefiias,  that  the  Prophecies 

con- 


of  the  Chrifiian  Religion.  273 

concerning  his  Tribe  and  Family  might 
be  known  to  be  fulfilled  at  his  Birth. 
The  Genealogies  of  the  Jews  therefore 
were  of  two  kinds,  one  of  their  Natural, 
and  the  other  of  their  Legal  Defcent  and 
Parentage  ,  and  we  h-tve  both  thefe  Ge- 
nealogies, of  our  Saviour  fet  down,  the 
one  by  St.  Matthew^  and  the  otner  hy 
Sc.  Luke^  which  mufl:  be  exadtly  the  fame 
with  the  Pvegifters  of  the  Genealogies 
then  extant,  which  both  in  their  publick 
(^)  Records,  and  in  their  private  Books,  ^'■'•^  f;^^''^-' ' 
were  kept  with  great  care  and  exact- j.i,  . 
neii),  their  expcdation  of  the  Medjas  ob- 
liging them  to  it,  and  the  conftitution  of 
their  Government  nccefiarily  requiring  it.* 
for  all  i^he  Title  and  Claim  they  could 
have  to  their  Inheritances  entirely  de- 
pended upon  it,  and  they  were  fo  care- 
ful herein,  that  their  Genealogies  were 
prelerved  to  the  deftruction  of  Jerufalem  s 
and  if  the  Genealogies  in  St.  Matthew  and 
St.  Luke  had  been  different  from  thofe  in 
the  publick  Regiilers,  this'  had  for  ever 
Clenced  and  extinguiOied  all  pretences  to 
out  Saviour's  being  |the  Medias^  but  they 
being  exaftly  the  fame,  did  prove  that 
the  Prophecies  concerning  the  Meffias 
were  fulnlled  in  him  •  For  the  Virgin 
Mar^  being  the  only  Child  of  her  Father, 
it  was  lawful  lor  her  to  be  efpoufed  to 
none  out  of  her  own  Family,  and  there^ 

T        '  fore 


2  ;^  4       ^  '^^  Reafonahlevefs  an  J  Certainty 

fore  n he  Pedigree  of  Jffcph^  as  wascii- 
'  iloniary  in  fiich  cafes,  is  fet  down,  thn 
(hewing  her  Lineage  and  Family,  as  cer« 
tallily  as  her  own  Pedigree  could  have 
done  .•  for  the  poored:  amongft  the  Jews 
obieived  the  Lawof  Inheiitances,  as  ftriQ- 
Vy  as.  the  rich,  and  even  in  exile  it  was 
Gbferved,  as  well  as  when  they  were  in 
poliefiion  oi:  their   inheritances   ToL  \\. 

10,    II. 

.slfaiah  had  prophefied  that  the  Meffias 
rO  5^^?e  B&.  illQuld  be  born  of  a  Virgin  and  (?)  fohis 
Fe^rfon  orrPi^ophecies  had  been  conftantly  under- 
th:  Creed.  ^^^  And  that  a  Virgin  (hotild  bear 
a  Son  can  Teem  to  no  man  incredible, 
who  will  but  confider  ,  ihat  the  God 
ot  "Nature  cannot  be  confine^  to  the 
Laws  of  his  own  'uftitution,  and  that  to 
make  Man  of  the  Duft  of  the  Earth,  or 
by  oiher  means  than  by  natural  Genera- 
tion, as  the  firft  Man  and  Woman  muft 
certainly  b^  made,  whatever  Hypothefs 
be  admitted  is  as  unaccountable,  and  as 
wonderful  as  this  can  be.  but  to  make 
this  Conception  of  the  Blef^ed  Virgin  the 
more  eafily  believed^  the  Birth  of  Ifaacy 
when  hi.  Mother  Sardkv>'as  old,  and  had 
been  barren,  and  other  Births  of  thf  tike 
nature,  were  both  T^  pesof  Chrift's  Birth, 
and  an  evidence  of  the  ||ower  of  God  • 
ai©ove  the  courfe  of  Nawre  ^  particularly 
Sc.  Joh?;  Baptift^  being  htorn  of  a  Mother, 

who 


:3 


of  the  Chriftian  Religion,  275 

who  was  both  old  and  barren,  was  in  this 
as  well  as  in  other  things,  the  fore-ruii- 
ncr  of  Chrift. 

But  this  Virgin  was  to  be  efpoufed  to 
Jo/epb,  a  juft  and  good  man,   both  that  he 
might  beafecurity  and  prote.dion  to  her, 
and  might  be  affifting  to  her,  in  her  case 
and  tendernefs  for  the  Blelled  Infant  ^  and 
likcwifethat  he,    who  was  moO:  concern- 
ed to  make  the  dilcovery,  if  it  had  been 
otherwife,  might*  teflrify  to  the  world,  that  . 
an  Angel  from  Heaven  had  (atisfied  him. 
that  Ihe  was  with  Child  of  the  H.  Ghoft. 
Jealofifji,  the  wife  man  Cays,  is  the  rage  of  a 
man^  therefore  he  will  not  fpare  in  the  day  of 
vengeance  :    he  will  not  regard  any  ranfom^ 
neither  will  he  he  content^   though  thou    givejl  ■ 
him  many  gjfts^  Prov.  vi^  54,  95.  And  the 
jewifh  Law  in  this  cafe  was  as  fevere,  as 
any  could  well  be  :  For  a  Virgin  betroth- 
ed, who  had  been  thus  found  guilty,  vvas 
to  be  ftoiied  to  Death,  Dent.  xxii.  2  \,  And 
though  Jofeph  not  be -ng  willing  to  n:4ik^e  her  a 
fublick  example  was  mittded  to  put  her  away 
privily^ytt  this  fhews,  that  if  it  had  prov- 
edy  i!S  he  at  firO:  fufpedted,  he  was  not  a 
man,  that  would  have  been  infenfible  of 
the  Injury^    and   it  is  a  good  evidence, 
that  there  was  nothing  to  be  objected, 
when  there  was   nothing  "that   jealoufy  . 
could  objeft  5  and  no  Teftimony   could 
folTibly  have  fatisfied  thofe,  who  will  net 
T  3  bt?' 


2  7^       7'fe  Reafcnablenefs  arid  Certainty  ■ 

be  fatisfied,  though  jf<7/e/7/j  hirafelfteftified, 
xh'AXthe  Angei  of  the  Loa  appeared  unto  him 
*     in  a   Dream     f'^)ifig   jofeph^    thou  Son  of 
David,  fear  not  to  take  unto  thee,   Mary  thy 
Wife  5  /<?r  that  wh:ch  is  conceived  in  her  fs  of 
the  Holy  Ghofl,     x^nd  his  carrying  the  In- 
fant into  Egypt  at  another  appearance  ofan 
Angel,and  all  hisBehaviour  {hews,that  as  he 
was  the  moft  competent  pcrfon  to  deliver 
this  Mefliige  of  the  Angel  to  the  world,  (b 
he  was  the  mod:  zealous  jtnd  forward   aL 
ferter  of  this  Article  of  our  Faith. 

And  befides  his  firft  fufpicions,  his  other 
prejudices  and  difcouragemertts  mufi:  be  fo 
great,  that  nothing  but  a  clear  and  un- 
doubted Revelation  could  pofiibly  remove 
•them  5  he  could  expedt  nothing  but  trou- 
ble and  danger  to  himfelf  5  he  could  not 
hope  to  be  reputed  the  Father  of  the 
Meffias,  fince  the  Prophets  had  foretold, 
that  he  was  to  be  born  of  a  Virgin  ^  and 
nothing  could  be  more  contrary  to  the 
expeftation  the  Jews  had  of  him,  than 
that  he  (hould  be  a  Carpenter's  Son,  this 
was  thought  by  them  a  fufficient  reafon  to 
rejeft  both  hisDo(arine  and  his  Miracles. 
And  Jofephhzd  no  caufe  to  flatter  himfelf 
that  it  would  be  other  wife :  Simeon  pro- 
phefied  of  Chrift,  that  he  was  fet  for  k 
,^g»t  ri>hich  OjohU  bs  fpoken  againft,zTii:0e^ 
w^  prefently  (eeks  to  take  away  his  Life 
by  a  terrible  MafTacre  .*  yet  Jofe^h  was  fo 

well 


of  the  Chriflia7i  Religion,  277 

well  fatisfied  of  the  Angels  Revelation  to 
him,  and  was  fo  vvell  afiur.  d  of  the  cer- 
tainty of  it,  that  he  willingly  expofed 
himfelf  to  all  the  inconveniencies  and  dan- 
gers, which  he  could  not  but  fee  muft  be 
the  neceflary  confequence  of  it,  and  which 
he  foon  faw  come  fo  thick  and  violently 
upon  him  A  Sword  was  to  prcrce  through  the 
Virz^ins  own  Soul  dfo  i  but  all  the  hazards 
and  theforrow^s,  which  v/ere  foretold 
them,  and  which  accordingly  they  under- 
went, may  abundantly  convince  us,  that 
they  could  have  no  defign  or  prcfped  of 
any  advantage,  but  cf  declaring  the 
Truth,  and  of  that  Salvation,  which  was 
brought  to  them  and  to  all  Mankind  by 
it.  , 

Thus  we  Tee  that  both  the  Time  and 
Place  of  our  Saviour's  Nativity,  and  tfie' 
Perfon  of  whom  he  was  born,  are  evi- 
dent proofs  of  his  being  the  Chrifl:.  He 
was  to  be  born  whilft  the  fecond  Temple 
flood,  he  was  to  be  born  at  Bethlehem^  ^ 
and  he  v/as  to  be  born  of  a  Virgin  of  the 
Tribe  of  Jiidah,  and  of  the  Lineage  of 
DaviJ^  all  which  mod  exactly  agree  iq  the 
JBiirth  of  our  Saviour. 

H.  The  Prophecies  concerning  the  Life 
of  the  Meflias,  were  fuliilled  in.  our  Savi- 
our. The  meannefs  and  obfcurity,  and 
Ibrrov/s  of  it  arc  expreft,  Ifa.Yui  13.  For 
he  pxtU  crow  vb  before  itim  4J  a  tC'ido'  plant, 
T  5  iwd 


278      the  Rea/cnabknefs  an^  C^rtaint^ 

and  As  "^A  root  pUt  of  a  dry  ground  :  he  hath 
no  f<^mtior  vonjelinefs  :  and  when  wefljai/fee 
him^  there  is  no  beauty  that  we  fJwtdd  defire 
him'.  He  is  defpifid  and  reje&ed'  of  men^  a 
'^an  cf  farrows  and  accjuaintcd  with  grief 
ahd  we^hid  as  it  were  our  faces  from  him^  he 
was  defpifid  and  7ve  efieemed  Ijm  not.  His 
mceknersand  patience  are  defcribed;  Jfai, 
xlii.  1,  3,  4.  He PiaHnoi  cy  nor  lift  up ^ 
nor  caiife  his  voice  io  he  hear  din  the  Street  , 
a  bruifcd  reed  ft: all  he  not  hreak^^  and  the 
fmo  4:ing  faxfhall  he  not  quench  '-^  he  Jh a II  bring 
*  forth  jiidgr;:ent  la^to  truth  f  he  foall  7iot  fail 
he  difco.r  (_  he  have  fet  judgment 

injic  (ttrth^  iindihe  !fesjl:iail  wait  for  hi^ 
Law.  His  abode  was  to  be  chiefly  in  Ga- 
like  Jfai.  ix.  1.  MattAv.  i4.And  according- 
iy  he  was  brought  up  at  Nazareth^  and 
•  »dv;elt  ar  Capernaur^. 

His  miracles  are  every  where  inculcated 
by  the  Prophets,  and  this  was  fo  well  un- 
derftbod  by  the  Jews  of  that  time,  that 
many  of  the  people  believed  in  him  upon 
the  account  of  his  Miracles,  cad  faid  when 
Chrifi  comet h^  Jhall  he  do  greater  Mir ades 
tha^  thefe,-  which  this  n/an  hdth'  done  ?  Jo, 
vii  ^i.  And  v;hcn  St  j^)^/?  i]<?/>///2  fcnt  two 
of  his  Difcipks  to  enqtiire  of  our  Saviour, 
wheher  he  Were  tht^  Chrift,  he  gives  them 
no  other  anfwer,  but  that  they  (hould  ac- 
quaint 7^^//  with  what  things  they  had 
feen  aud  heard^  hoT\>  that  the  blind  faw^,^  the 

I  ({me 


of  the  ChriflianiKeligi:v\  275? 

Iajhc  rcalk^dy  the  lepers  w^reclcnfid^  the 
deaf  heard  ^the  dead  iv^re  railed^- j  the  poor  ihi 
Gofpelvpas  preached^LvxkG.  y}^.  22.  vyhich  was 

^  the  literal  fulfilling  ofthqt  pTophecy,//^//^/-^ 
XXXV.  5^  6.  and  k  wab  the  very  chnrader 
all  theProphets -had  giyen  c-  Itllias.St. 

John  fif.ptiji^  'vvhom  joj  f^-  -s  a  high 

commendation  of, . -an  •  '  ..  all  men 
looked  upon  as  a  Prop-  .  '.■?;/.  xxi.26. 
had  befqre  declared  jcias  to  be  the  Ch rift, 
though  he  now  fcnt  tvvo  of  hi  Di.fciples  to 
enquire  of  hini,    not  for  his  own,  but  for 

•  their  ratisfa(nfion,  that  they  might  be  wit- 
nefies,  how  the  r'rophecics  v.  .,  j  fulfilled 
in  him,.  And  both  jjie  Prcadiing  and 
Baptifra  of  jf^/j«  w^^  niM^r.iratory  to  that 
of  Chrifc,    and   \  i  by  the  Pro- 

phets, Ifa.  xl.3.  i^UIach-.iv.  5. 

But  be  1  ides  the  Record  jt>f  johu,  the 
Holy  Ghoft.gave  witnefs  r:>  Chriii,.  Vifibly 
defeending  upon  hin  Bap  ifm^.  with 

a  voice. from  Heavpq,.  pronoimciiig   the 
words  prophetic.  ll.y  ddiveicd before  con-, 
cerning  the  Mdli^rs,    which  were  always 
underftood  by  i  .:   me'ant  of 

him,  M'dtt  iii.  "13.  aijJ  .  c  was  again 

re.p£atcd,thGUgh  not  fo  ^  u^ii  iJy  as  before, 
at  his  Transfiguration,  M«t,xvii.  5.  2  Pet. 
].  \y.  and  at  a  thud  ti  i:e  there  came  a 
voice  to  hirn  iion  he..ven,  in  the. hearing 
of  all  the  people,  Jo,  :.ii.  28.  ^..By  th.e^V 
C;;:^;a^  of  the  Multitude,  iand  .even  of  th^ 
T  4  ■  Chih 


2  8  o       T^he  Reafe?iabknefs  and  Certainty 

Children,  and  by  his  driving  the  Buyers 
and  Sellers  out -of  the  Temple,  feveral 
known  Prophecies  concerning  the  Meffias 
were  fulfilled  in  him,  Matt,y.yi\.  i6,  jo, 
ii.  1 7. 

II f^  The  Prophecies  concerning  the 
Death  of  the  JVIeffias  were  fulfilled  in  bur 
Saviour.  Kis  Death  was  foretold  both  in 
the  writings  of  the  Prophets,  and  by  feve- 
ral Types  or  Adions,  which  did  reprefent 
and  prefigure  his  Death  with  the  manner 
and  circuiTiftances  of  it,  and  this  was  one 
kind  of  Prophefying,  by  the  refemblance  ' 
of  Adions  and  Things,'  as  well  as  by  de- 
fcriptions  in  words.  Thus  Abrahams  of- 
fering up  Jfaac  wsis  a  Type  ofChrift's  be. 
ing  offered  upon  the  Crofs,  and  Ifoars 
carrying  the  Wood  on  his  Shoulders,  wa& 
a  Type  of  Chfifts  carrying  his  Crols.  The  , 
lifting  up  the  brazen  Serpent  in  the  wilder- 
nefs  was  a  Type  ofChrift  s  being  lifted  up, 
and  the  Pafchal  Lamb  was  a  plain  Type 
of  the  Sacrifice  of  Chrift  ,  and  our  Saviour 
Chrift  was  facrificed  upon  the  Crofs,  at 
the  very  timeofthePalibver.  A  bone  of 
him  was  not  broken,  which  was  typified 
of  h'm  in  the  Pafchal  Lamb  5  the  breaking 
of  his  Legs  was  prevented  by  his  volunta>. 
ry  giving  up  the  Ghoft,  when  he  had  (b 
much  ftrength  and  vigour  after  all  his 
pains,  as  to  cry  out  with  a  loud  voice, 
which  by  the  course  offtake,  a  perfon 

.who 


of  the  Chrijiian  Religion  281 

who  had  endured  fo  much  before,    and 
had  hung   bleeding  and   languitliing   for 
three  hours  at  leaO:  upcfn  the  Crofs,  till  he 
expired  by  the  forcr  and  extremity  of  his 
Torments,  could  not  have  done,    and  his 
being  dead  looner  than  wasexpe6ted,and 
fooner  than  the  Malefadors  were,  caufed 
the  fulfilling  this  prophetical  Type,  nBone 
of  him  fh  all  not  be  broken^    Exod- xii.  46. 
Numb.  ix.  1 2.     (2 )  He  die'd  like  wife  in  the  ^^x  j^-  ,^ 
year  oi'^iibilee^  ("as  Dr.  Lightfoot   proves)  Harm.  N. 
by  which   the   releafe  and    redemption ,  T-  ^^'^' 
which  he  purchafed  for  Mankind  was  ty-  '^'P'^'^^* 
pified.  .'And  as  the  fulfilling  of  thefe  feveral 
Types  concu-rred  in  our  Srviour,  io  the 
fulfilling  of  them  was  brought  to  pafs  by 
the  malice  and  cruelty  of  his  Enemies,  and 
of  thofe  very  Jews,  who  had  ever  under- 
ftood  thefe  Types  to  relate  to  the  Mefl* 
fias. 

The  Prophecies  in  like  manner  viere 
fulfilled  in  him,  not  by. any  defign  or  con- 
trivance of  his  own,  but  by  the  mefe^nvy 
and*  mahce  ofhisMurtherers.  The  thirty 
pieces  of  Silver,  for  which  he  was  betray- 
ed, were  by  the  Chief  Priefts  given  to 
buy  the  Potters  Field,  by  which  was  ful- 
filJed  a  noted  Prophecy,  that  ftands  re- 
corded in  the  Book  of  Zachariah^  but  be- 
caufe  Jtrem'iah  Ha  J  prophefied  of  the  fame 
thing  before  him,  or  for  fome  otlicr  rea- 
fon,  it  was  better  known  among  the  Jews 

by 


sSa  '    T^he  Re  a fcfiablettefs  and  Certainty 

by  the  name  of  jeremiah  s  Prophecy,    un- 
lefs,  as  fome  fuppofe,  j^ref^i^  be  pat  /pr 
Zachary  by  a  tpiftake  of  the  Tranfcriber, 
which  was  obvious  enough  in  tranicribing 
the  Abbreviation  of  the  name  of  Zach^ry^ 
as  it  is  now  to  be  (een  m  fome  oftheAnci'  nt 
MS*.  /.  not  much   differing  frojn  I.    Qur 
Saviour   was  buffeted    and  fpit  upon  ac- 
cording to  a  Prophecy   of  Ifaiah,  If  1.  6. 
He  had  Vinegar 'given  him  to  drink  ming- 
le4  with  Gall,   and    his  Garments  were 
parted  amongft'the  Souldiers  by  caftingof 
Lots,  both  which  were  foretold  Pf  xxii. 
i8.  Ixix.  2i.They  pierced  his  hands  and 
his  feet,  P/  xxii.  i6.  They,  that  pafs'd  by 
reviled  him   in  the  very   words  of   the 
Pfalmirt,  and  in  his  Agonv  he  cried  out  in 
the  words  of  the  fame  Plalm,  y.  r.  7,  8.  His 
death  was  voluotary,for  though  it  wasia  the 
power  of  his  Enemies  to  crucify  him    yet 
his  Life  was  in    his  o    n  power,  which  he 
refigned  ip   .    :     ^rds  of  another  Ffalm, 
Pf.  xxxi  5.  and  he   caufed  another    Pro- 
phecy  to  be  fulfillcJby  dying  at  that  very 
point  of  time,  w4iich,  if  his  death  had  beep 
deferred  a  little  longer   had  not  been  ful- 
filled ^for  the  Soldiers  broke  the  Legs  of 
the  two  other  tha:  were  crucified    with 
them,  but  finding  him  dcfid^.thcy  broke 
not  his  Legs,t  hough  one  of  them  fufpefting 
that  he  could  not  be  lb  foon  dead,  pierced 
^.gde^  to  try  whether  he   were  really 
-  .    .       .;    .  clcaS 


cftheChrifiian    Religw?L  283 

de^d  or  not,  by  which  that  Scripture  was 
fulfil  ed  ,  which  faith,  they  pa//  lo.k  en  him^ 
■whom  they  pierced^  Joh.  xix«  94.   Zach*  xii. 
lo/vvhicht/)Teyt  the  Ancient  Jews  inter- 
preted of  the  Meffias      The  liii  Chapter  CO '5f^^s^ 
o^'lfaiah  is  a  clear  defcriptipn  of  our  Sa- 
viour's Paffion   almoft   in  every  circum- 
(lance  of  it.     He  wa.<  defpfd  and  reje&ed 
of  men.  a  man  offorroivs  and  acquainted  with 
grief '-f  he  was  wounded  for  our  Tranfgrejfions 
and  briiifed  for  our  Inifiiitiei  ,  he  was  oppref" 
fed  and  he  waf   afflitfed^   yet  he  opened  not 
hi i.  mouth  j  he  was  brought  as  a  Lamb  to   the 
Slaughter^  and  as  a  Sheep  before  her  Shargrs 
z'v  dumb^  fo  he  opened  not  his  m  nth  5  his  Si- 
lence being  taken  fpecial  notice  of  by  Pi- 
late  himfelf,    and  his  meeknefs  to  wards  j^«- 
das^  his  moft  ungrateful  Difciple,  is  won- 
derful beyond  all  example.     He  made  his 
Gr>.vewith  the  Rich  in  his  Deaths  though  he 
died  in  that  fhameful  manner,  under  the 
imputation   of  fo  much  wickedntfs,    yet 
:Jo(eph  of  Arimathea^  an  honourable  Coun- 
fellor,  was  fnfFered  by  PiUte  to  bury  him, 
\vhich  he  did  in  his  own  new  Tomb*     He 
ri?asmt?ffhred  with  the  TranfgreJIors  j  2nd  in 
that  fcnljb    made  his  Grave   alfo    with  the 
mcked^     being    crucified    between    two 
Thieves  5   andlo  was  not  only  reputed  a 
Malefactor,    and  underwent,  the    punifti- 
ment  of -Tranrgreilors,  but  was'  executed 
at  rhe  very  time  and  place  with  theth,  and 

buried 


284     The  Keafonablenefs  and  Certainty 

buried  when  they  were.  He  made  HnUr^ 
ceftanfor  the  Tranfgrejfors^  for  the  Penitent 
Thief  in  particular,  whom  he  promifed, 
that  he  fhould  be  with  hitn  t^at  day  in 
Paradife,  and  for  his  Perfecutors  them- 
felves,  praying  that  they  might  be  for- 
given. The  Prophecies  of  thib  Chapter 
are  fo  very  plainly  and  diredly  fulfilled, 
that  T  have  known  a  Child  apply  them  to 
the  Paffion  of  Chrift. 

One  of  the  moft  glorious  Charaders,  by 
which  the  Meffias  wa*^  defcribcd  by  the 
Prophets,  was,  that  he  Iboiild  be  their 
Prince  and  King,  and  this  led  the  Jews  into 
that  fatal  miftake  of  a  Temporal  Meffias : 
for  Medias  01*  Anointed,  fignifies  King  as 
well  as  Prophet  or  Prieft,  (in  which  three 
Offices  Unction  was  ufed,  and  they  were 
all  united  in  our  Saviour,  v/ho  was  the 
Meflias  ^anointed  and  inaugurated  by  the 
defcent  of  the  Holy  Gho(t  i  pon  him  in  a 
vlfible  fhape,  and  with  a  diftin^  and  au- 
dible voice  declaring  him  to  be  the  Son  of 
God.  And  that  all  the  world  might  know 
our  Saviour  to  be  the  King  of  the 
Jews,  that  Title  was  fixt  upon  his  Crofs 
in  three  feveral  Languages,  the  raoft  vulgar 
Tongues  then  in  the  world,  that  no  Naci- 
on  might  be  ignorant,  that  Chrift  the 
King  of  the  Jews  wasthcn  crucified.  For 
l^Hdte  wbuld  not  alter  the  Infcription  vbut 
thoiigh  they  .had  frighted  him  before  by 

obfcrving 


cj  the  Chriftian  Religion^  285 

obferying  to  him,that  it  wasTreafonagainft 
C<efar  to  call  any  one  King  befides  him, 
yet  when  they  would  now  have  had  hitn 
change  the 'nfcription,  and  have  writtenr 
only,  that  he  faid^  1  am  King  of  the 
Jews,  Pilate  gave  a  (hort  and  refolute  An- 
fvver,  rvhat  I  have  vprrttcn^  I  have  written. 
How  much  foever  it  were  at  his  Peril  to 
provoke  a  malicious  people,  in  a.  point, 
wherein  they  thought  the  honour  and  lafe- 
ty  of  their  Nation  fo  much  concerned, 
and  in  a  point,  which  could  not  but  be 
exceeding  tender  to  fo  jealous  an  Empercir 
2isTiberin^  ^  hutViUte  had  fuffered  himielf 
to  be  carried  too-far  already  againft  his 
own  Confcicnce,  and  had  (hewn  great  a- 
verfion  to  their  proceedings,  -in  the  whole 
management  of  h^s  Tryal  5  and  the  fame 
providence,  which  had  ordered  every  cir- 
cumft.mce  to  the  manifeftation  of  the 
Truth,  and  the  convidion  both  of  the 
Jews  and  Gentiles,  now  fo  difpofed  this 
remarkable  particular,  that  the  laft  period 
of  his  Life,  in  oppoiition  to  all  the  fpight 
of  the  Jews,  fhould  be  adorned  and  dig- 
nified with  his  true  Title  and  Character, 
under  which  he  had  been  toretold  by  the 
Prophets,  in  ^Capital  Letters  upon  his 
Crofs 

Thus  were  the  Prophecies  concerning 
the  Birth,  and  Life,  and  Death  of  the 
Meflias,  exa<^ly  fulfilled  in  our  Blefled  Sa- 
viour, 


^2 6      ^he  Reafcnabknefs  and Cer taint f 

Viour,  which  were  (6  many,  that  they 
could  not  be  fufilled  by  chance,  and  the 
fulfilling  of  them  depended  fo  much  upon 
the  words  and  aftions  of  others,  and  even 
of  his  wbrft  Enemies,  that  it  could  pro- 
ceed from  no  defign  or  contrivance  of  him 
or  his  Difciples :  They  were  fulfilled  in 
hira  by  the  malice  chiefly  of  his  Enemies, 
and  according  to  the  ^interpretation  which 
they  themfelves  were  wont  to  give  of  them. 
IV.  His  Refurre  "^ion  likewife  and  Afcen- 
fion  v^ere  thejfulfilling  of  exprefs  Prophe* 
cits,as  the  ApoHles  proved  to  the  face  of  his 
Crucifiers,  A&  '\\  And  thefe  were  fuch 
Accomplifhments  of  Prophecies  as  depend- 
ed upon  the  fole  Will  and  Power  of  A1-. 
mighty  God,  and  yet  as  certainly  came  to 
pafs,  as  the  Birth,  and  Life  and  Death  of 
Chrift  did.f  As  (hall  be  proved  in  due  place. 


#  H  A  P. 


of  the  Chri^ian  Religion.  287 

C  H  A  P.    XIII. 

Of  the  Prophecies  and  Miracles  of  ouT 
B  lefed  Saviour, 

AS  our  Ele (fed' Saviour  was  prophefied 
of  by  all  the  Prophets  who  were  be- 
fore hrm  to  he  was  himfelf  the  Great  Pro- 
phet that  was  to  come,  and  was  at  the  t-ime 
cf  his  being  in  the  w^drld  expeded  ot  the 
Jews  5  and  he  fulfilled  that  Predidion  by 
the  many  eminent  prophecies  which  he 
fpake.  He  foretold  the  Treachery  of  ^//^.^^Tj 
and  knew  from-  the  beginTJing  who  it  was  that 
flmdd  betray  him  5  he  forfold  the  manner  of 
his  own  Death,  that  it  was  to  be  by  cru- 
cifixion, though  the  Jews  often  fought  op-  ' 
portunities  to  put  him  to  death  private];y^ 
and  that  was  a  kind  of  punifhracnt  which 
the  Jews  could  not  in3ift,  but  if  they  had 
killed  himthemfelves,and  had  noi  brought 
him  to  the  "Roman  Judicature,  they  would 
have  done  it  by  ftoning,  as  they  murther- 
t\^\..  Stephen  He  foretold  all  the  ci^- 
cumftapces  of  his  fufferings,  that  hefljoutd 
be  delivered  unti^^he  Chief  Priefis,  and  untff 
the  Scribes,  and  that  they  fkoidd  condemn  him 
to  deaths  and  flmdd  deliver  him  to  the  Ge^z- 
tiles,  and  that  they  fljonld  mock  him^  and 
fBonldfcQHrge  him^  and  fljould  Jfit  Hp(^n  hinty 


288      Ihe  Reafonablenefs  an  J  Certainty 

dnd  fljonld  kiU  him^  and  that  he  would  rife 
again  the  third  ^^^,  Mark  x.  35,  34.  which 
his  enemies  took  (uch  notice  of,  that  they 
ufed  all  their  vain  endeavours  to  prevent 
it.    He  afTured  his  Difciples,  that  his  Go- 
fpel  fhould  be  preached    over  the  whole 
worlds    and  that  one    particular   adtion, 
which  they  were  offended  at,  of  the  Wo- 
man who  anointed  his  head,  fhould  never 
be  omitted,    wherefoever    it  fhould  be 
preached,    Matt.  xxvi.  15.     he    declared 
that  his  Religion  (hould  prevail  againfl:  all 
the  oppofition  which  ft  would  meet  with- 
al, and  continue  to  the  end  of  the  world. 
He  foretold    the  denial  of  St.  Feter^    and 
the  manner  of  his  Martyrdom,    and  both 
were  foretold  to  St.  Peter  himfelf,  and  his 
jclenial,    but  a  very  little  while  before  it 
came  to  pafs,  when  St.  Feter  looked  upon 
\t  as  a  thing  impoffible,    who  alone  could 
have  it  in  his  power  to  hinder  it*    He  Pro- 
phelied    of  the   dcftru^tion  of  Jerufalem^ 
which  came  to  pafs  about  forty  years  af- 
ter his  own  Death,  within  the  compafi  of 
that  Generation,  as  he  had  foretold  :    the 
very  foundations  of  the  Temple  and  City 
were  deftroyed,    and  the  ground  plowed 
up,  fo  that  one  flone  was  not  left  upon  a- 
nother  of  all  the  magnificent  Buildings  of 
the  Temple,  which  the  Difciples  fo  much 
admired,  when  our  Saviour  told  them  that 
this  (hould  be  the  Fate  of  that  glorious 

Pile, 


of  the  Chrffiian  Feligrch.  aSj? 

Pile,  M^rt.  xxii.    ■.     And  ns  J  h-  -- 

dyobfcrvjed  ilpbn  anotbei 

JnJian  with  a  deffgn  (4)  to  dctea ■  .j,<i ^2  "^'Z^' 

phecy,  endeavoured  t^   \^'^-^  -  i:t,  "^r'.*^^* 

both  the  Works  and  ,  re  '^'?'^'''-i 

fniiaGnloufly  defb-c  a  ^,  ,^'^^' 

out  of  the  grc  i  he  Inhab:  ^opL^j 

by  the  edge  of  ^..^  .^>vord,  and  Vv^ic.  ic..  oo^om. 
away  captive  intoall  Naticr"?,  n':e  xxi.  -x^.  ib.  5-.  c, 
the  chiefeil:  place  of  fecnru  the  moun-  -  ^ ' 

tainous  part  of  jf^^/V;;-.',  which  cur  Savipur 
torefaw,  when  he  advifed  his  D'^^'  -^^to 
tiee  to  the  Mmitltaiils,   M<itt,  i5.' 

And    C:  ■ilhis  comp 

with  his  Ani:y,  which  wa.  4  warmjig  -^ 
the  ChndiaM'to  depart,  and  then  by  railirig 
the  Siege,  gaVe  tht-ni- an  opportunity  to 
efcape  to  PcHa^  in  the  Mountain^  6(  Ferfa, 
cxadly  according  t6.//;4<?  xxi.  x<;) »  .2i« 
And  vo'hat  Dioff  Cajfius  relates  in  theKeig,r4S 
of  QUudius^  Nerd^  Vitdli;^^  and  T///^,  njay 
ferve  as  ^  comment  upon  our  Sivimr's 
Prophecy  ,  for  th^--^  '  'ere  far/nr.es.  and 
pejiikficei^  feurf.  ! ,  ^  "^.  r-'Cit  fi7?!f  from^ 

heaven^  nnd  grc.U  6ar>  fid 

the  wav-s  -  xxi.  .  i,  x-^,.  ^t^^  ^nnAk 

dark^ed^  -:iu  -....'c  i*loofi  did  not  oiichcr  '  -^ 
Matt.  xxiv.  29*     Mens'  hearts  fa'ilh 
for  feaf.^^nd  for  'looking  ^ffej'  ^^^ 
vphich  were  cor,/ in g^  en  the  eMlj\  Lul^xxi.  25. 
and  there  was, fo  terrible 'an  eruption  pf 
VefuvtHf,  that  the  A fli6§  were  carried"  by 

U  the 


2^0       The  Reafonablefiefs  and  Certainty 

the  winds  into  Afri^k^^  and  intp  E^yp  and 
Syria^  with  fogrdkt  fmoak.  and  darknefs, 
that  it  was  thought  the  world  had  been 
at  an  end. 

Our  Saviour's  Miracles  Verified  the  Pro- 
phecies, which  had  been  concerning  the 
Medias^  for  the  Jews  expefted  that  the 
Mellias  fliould  manifeft  himfelf  by   Mira- 
cles to  the  world,  as  they  concluded' from 
the  ancient  Prophets :  and  therefore  St. 
John    Baptift  did  no  Miracles  r* -that    fie 
might  not  be  miftakeu  for  the  Mefhiis,  of 
whom  Miracles  w^ere  a  principal  Token  to 
know  him  by.  His  Miracles  we  e  wrought 
in  the  midft  of  his  Enemies,  and  extorted 
a  confeflion  from  the  Devils  tjiemfelves  of 
his  Divine  Power  v  they  were  of  that  na^ 
ture,  that  it  wasimpoffible  for  thein  before 
whom  they  were  wrought,  to  be  impofcd 
upon  by  them,  and  as  impoffiblefortheqi 
to  be  performed   but  by  the  immediate 
Power  of  Gcd.  The  Miracle  of  tfie  Loaves 
and  Fifhes  was  twice  repeated,    an4,  the 
perfons  who  vi^ere  witnefles  to  it,,  were  at 
one  time  five  thonfand^men^  befides  women 
and  childrc}!^  Matt.  xiv.  21.  and  the   other 
xvixitfonr  thoUfand  racn^  (>^dc^  ivomen  and 
children^  Matt.  xv.  38.  a^racle  wrought 
at  two  feveral  times,  and  bbvious  to  a|l 
the  fences  of  fo  many  thoi|fand  'Men,  Jbe- 
fides  Women  and  Childipi ,    who  being 
hungry^  found  themfelves "filled  and  fatpj. 

fied 


of  the  Chriftian  Keligion. 

^td.  with  this  miraculous  food  in  the  bar* 
ten   vvildernefs;   where  it  was  impoflibk 
for  therri  to  be  fupplied  by  natural  means, 
was  impoflible  to  be  miftaken.-    The  Mira- 
cles of  our  Saviour  were  fo  many,    and  lb 
publick  and  undeniable,  that  St.  Feter  ap-' 
peals  tQ^  the    7.^*^/ themfelves ,    declaring 
that  J.^y^^'i'  of  Nazanth  was  a  maTt  apprGz:::i 
cf  God^Among  them  by  mirdcks  and  wondc':-s 
and  jtgftf^    which  God  did    by    him    in    the 
iy^rdjiofthe.K-:/^  as  they  themfdves  alf)  4.v-"-, 
Ads  \u  2  2.  The  Nobleman's  Son  was  cured 
at  a  diftance,  and  the  multitude  were  wit- 
nefles  to  the  requeft  he  made  to  our  Savi- 
our, and  to  our  Saviour's  anfwer  upon  it, 
and  the  Nobleman's  family  were  witneijes 
that  the  cure   was    eiTeded  at  that   very 
time.     He  cafi:  Devils  out  of  op^^.  known 
to  have  been  a  longtime  pofTers'diarid  then 
mfiered  them  to  go  into  the  Svvine,to  make 
it  appear,  that  they  vvere  indeed  evil  Spi- 
t-its, which  had  j-oiTefs'd  the  man.' contrary 
\^6  the  Dofcrinedj^the  Szddnces^  who  be- 
neved  vio  fjch  tatpgas  Spirits.     He  cured 
the  Lcprofy  and  Tent  tbe  cured  to  the 
Pneft,astheLaw  required, that  he  by  infpe- 
ftion  might  examine^v^hetherit  were  a  per- 
fcft  cure   or  rib.     He    gave  fight  ^o  one 
born  Blind,  and  this  v/as  upon  examination 
attefted  to  the  Pkarifees  themfelves.     La- 
zarus' was  faifed  to  life  again,  after  he  had 
been  dead'  four  days,  before  Jo  many  wit- 
U  7  neifesi 


292       Ihe  Rjeafcnab/enefs  and  Cert aifity 

nefl^s,  that  the  «5o7^a/ and  PLarifees  v/trc 
not  able  '^o  cohtrddict  tlie  Truth  of  it, 
'tefit  were  mightily  enraged  againft hull  for 
it,  add  confulted  to  put  Lfzarus  to  death, 
becauTe  ma;  e  end  need  to  beheve  on 

CbriO:,  by  reail  great  and  manifeft 

aMihicle.  Pr..-^  wno  h- d  been  cured, 
and  others  v/r^)  had  been  railed  irom  the 
dead  by  our  ;  uv'our    vveie  living  fpf  tna 

iv.c.  }g.  *  of  his  own  time,  in  h  s  Apology  to  AdridTz 
HiercR .    the  Emperor^ .  The  circumdances  of  thefe, 
Ca-a.og.    ^^^    the  reft   of  our  Saviours   Miracles, 
(h'ev^ed  that  they  weie  really  performed, 
and  they  wgre  vvrougbt  witfi  this  intent 
and  defign  to  prove  him  to  be.the  ChrifV. 
The  nature  therefore  and  i^nd  oLthem 
(hews,    that  nothing  lefs  than   al Divine 
Powef^ould  h^'c   effefted   thera  :    For 
God  would  never  have  fufFered  tl  em  to 
be  wrought  to  vouch  an  Impofture  to  the 
^^  world  under  Kisov*''n  Name  and  Authority. 
Ader  n'.e"  f  0  ^  ^^^^'^^^^J^y^'^csian  has  Written  a  Trea- 
dicw  enar- tifb  to  fliev,^,  that  according  to  thcPrinci- 
"^''°^^' ':^  pies  and  Ayiohis  of  theijtft  Phyficians,  all 
inor!)is  in  the  Direafes,which  our  Saviour  clircd,vyere 
Evaflgdio.  ineurabic  by  natural^nieaDs,  ^d'^  it  is  evi- 
dent to  every  man  that  many  of  thera  werie 
fo.    ftit  1  (hall  infift  more  particularly  up- 
on the  Refurredion  of  our.  Saviour,  this 
being  the  molt  wonderfjJjiand  a  conf?  - 
matioil  of  all  his  other  MirSies,  and  of  this 
whck  Gofpeltous.  CHAR 


cfthe  Chri/ihn  J^elig"^.  ^93 

CHAP.     Xi7. 
Of  the  KefuneUlon  of  cm  B>  Saviour, 

THE  Refurrecrion  of  our  B.  Saviour 
"  was  prophefied  of  by  David^-  Pfal. 
xvi.  8.  Ac^.ih  27.  AncI  it  v/as  prefigured 
by  the  Type  of  i/^<rf  S(1ey[iverai3ee,  when 
he  had. been  offered  up  by  ALyaham^  who 
both  believed  that  God  was  ubL  to  raife  him 
tip  even  from  the  dead^  and  received  him  alfo 
from  thence  in  a  Figure^  Heb  xi.  19.  and  it 
was  alfb  prefigured  by  theType  o(jonas^\\\% 
being  three  days  a^d  three  nights  in  the 
Whal/s  Belly,  Matt.yXi*  j^o.  Our  Saviour 
Was  three  days  and  three  nights  in  the 
Grave,  (that  is  three  \vK^iJ.iiit^  or  rh  ee  na- 
tural days)  according  to  tj^e  ccinpiitation 
of  the  Jews  in  the  eight  days,  which  they 
reckoned  for  the  circumcifion  of  their 
Children,  and  in  their  other  accounts:  for 
they  computed  iriclufivdy  any  part  of  the 
day,  in  which  tl:|e  ^^lild  Was  born  for  the 
whole  :  thus,  the  (j),    Ro  -  .-jraputed  f^ ^•'^"^'^ 

tliejV  Nundin'^  and  their  c...._ ..,  d^f.  And  Junr/^'ur 
x.\\^Otyr/n dds  2.m.oug  i\i^firceki  contained  ^-I'Du-.^  mc- 
yearlJLriclufively;and  tffts  vcc  ca^UhatTer-  Sm, 
tian  Ague,  w  lick  has  but  gg^  days  iirter-ufjrp^rent 

-  '   ^  ;„        ■"''  It  rara 

cokrcr.-.  V^r.  cic  Tx  ;  ii^Przf.;^^*?  juerafy  t^k  awofwy  It?* 

rtyLfHi,  bfonyf,  f^alioffn.  AntiqUi.  Rc^nl.  lib.  vii. 

"  ,U3  But 


4^4      ^'^^-  ^^^fonahknefs  an^XMaint) 
But  the  Refurreftion  of  Chrift  which 
was  the  Accompliiliment  ofihefo  Types 
jind  Prophecies  being  matter  of  fadt,  muft 
,*be  proved,  as  all  other   matters  of  fad 
are,  by  witneffes  .•  and  the  Apoftles  in  a 
body  offered  therofelves   as   vvitnelles  to 
teftify  this  great  Article  of  our  Faith.  This 
Jefffs' hdth  Go  ^  raifed  np^  whereof  vce  all  are 
witftejfes,  ACl.  ii.  31.     1  he  thisg  therefore 
to  be  confidcred,  is,  whether  they  were 
efFedually  qualified  to  be  witnedes  in  this 
matter,  and  to  prove    that   they  had  all 
the   qualifications  which  can  be  required 
in  any  vvitnefs,  f  (hall  fhew,i.  That  they 
had  certain  knowledge  of  the  thing  which 
they  were  witnclks  of,  and  could  not  be 
deceived  theipfelves  in  it.     2.  That  they 
would  not  deceive  others,    ba\'ing,jjio 
temptat'.on  to  it,  but  adding  againft  all  the 
Inter#s  and  afdl^antages    of  this    world. 
5.  That  they  alledge  iuch  circumftances,  as 
made  it  impoffible    for  them  to  deceive 
thofe,  to  whom  they  teftified  the  Truth 
pfChrift  sRefurre<3:ion,though  they  had  had 
never  To  much  mind  to  do  it.     Mid  when 
men  teftify  things    which  they  have  fuch 
means  and  opportunities  of  ^knowing,  as 
make  it  impoffiblq  for  them  to  he    raifta- 
keniu  them,  whenthey.^an  hii'  •  np  ad- 
vantage but  by.  telling  t^e  Truth,  and  can 
expeft  nothing  but  fiifterijjgs  from  it  in 
this  t-ife,  when  they  pro^ljipe  fuch  circum- 
ftances 


of  the  Chriftia?i  Religio?!,  2^5 

ftances  as  put  it  out  of  their  own  power 
to  dec  ive,-  and  fuch  as  thofe,  before 
whon  they  fpeak,  may  know  to  befalfe, 
if  they  be  (05  this  certainly  is  all  that  can 
be  deiired  in  any  witnefs. 

I.  The  Apoftles,  who  were  witnefTes  of 
our  Saviour's  Refurredion,  could  not  be 
deceived  themfelves  in  it.     They  were  e- 
ver  far  from  being  credulous,  and  eafy  of 
belief,  as  they  fhewed  upon  all  occalions, 
and   particularly  they    never  could    be 
brought  to  believe  the  Dodrine  concern- 
ing the  Refurre6lion   of  Chrift,  till  their  > 
own  fenfes  had  convinced  them,  but  be-  ^ 
fore  they  had  wrong  notions  and  appre- 
henlions  of  it,  and  cither  midmderftood 
and  mifapplied  all,  that  had  been  faid   to 
them  about  it^  or  whatever  they  knew, 
or  believed  concerning  it  before,  they  had 
no  expedatiorfs  of  it  w%en  he  was  once 
dead. 

Our  Siviour  bad  in  exprefs  terms  fore- 
told his  Refurredion  upon  the  third  day 
fev'eral  times,  Matt.  xvi.  it.  xvii.  29.  xx. 
19.  But  his  Difcip^es  did  not  rightly  ap- 
prehend,  or  thtou^^^hly  confider  what  he 
faid  to  them,  though  he  expreft  himfelf  in 
the  plaineft  words:  For  they  were  wholly 
taken  up  with  great  thoughts  and  expeda- 
tions  of  an  earthly  Kingdom,  and  of  tem- 
poral Power  and  Honour  j  at  one  time 
Peter  took,  htm^  and  begm  to  rebuk^e  him^ 
U  4  /^jf. 


J   y 


he  R€afQ7iallenefs  and  Certainty 

^^■,  Be  it  fur  from  thee^Lord^thfS  [l:all  npi 
Bcmfdjhcc,   Matt,  xvi  22.  and  at  another 
t'uiit^  'jnft  before"  his  '  pallion,  our  Sa^^our 
ba^  nofooner  done  fpeajting  to  them  of 
fcis  crucifixion,  anct  his  i*i|jpg  again  the  5.^ 
day, but  the  two  S6ns  otZAedec  petitioned, 
that  one  niight'H  oyfthe  right  hand^  and  the 
other  en  the  left  i^  hk  Ki?]gdqw^^Xi4  the  reft 
of  thfe  Difciples  Were  rfioved  with  indig- 
nation agaipft  them,  for  preferring^  fi^ch  a 
Requetl'5'knd  it  appears  from  our  Saviouj*  s 
difcbijif^^  to  them  upon  it,  that  their  minds 
tver€  all  bent  upon  the  thoughts  of  t^em- 
poi  ol  Gloi-y  difid  Dominion,  Matt,  xx.  31.0.  .j 
And"  after   our  Saviour  had    told  them, 
that  he  m.uft  be  put  to  death,',and  rife  a^ 
gain  the  third  day,  %luk€  tidd^.,  tl^t  thej 
itTideYJhod  7J072edfthefe '  things  /'^ piy ■ 

ing  was  ki^  from  thej^,  neither  i^zcw  they  th^ 
things  which  were^poken^ '  J^uke  xviii.  34. 
and  \t'e 'find  tlie  fame  expreflion  bifore, 
Lnke  ix.  :|5.  Even  after: bur  Saviour  had 
eaten  the  Paflbver  with'^them,  apd  inftitu- 
ted  the  Sacratn'ent  of  h-  Bo  h %  Vvhichwa$ 
j  uft  then  to  be  given  uv  "lucified, 

and'^of  his  Bldod    ^- hich  be  (lied 

fbr  thefn  they  \vcte  Aih  m^ijU't  upon 
Temj^ri^  things  rrnJ  hnd  cxpe&ntionsof 
bdt^  a d >.  n  nbeffn o  p  I  r- .  •  )-  a  n d 

Frth*e[X)we\vf(j*%r-i;.\  n>rL:  i  jinfe  a- 
W0f^(i  them''ii^'icPofthc'.y;f  '  '  '  ^  arcotm^r 
id  the  greateft^  Luke  x-  ii.  .  his  paf- 

fion'^'^Hc  of  them  (lenicd%im  ihr: 
all  the  fftftforfookliun  and  fled.  il 


of  the  Chriiliafi  R eligmi,  zgj 

The  Apofdesand  EvangeliGs  write  with- 
out any  defign,  or  any  end  to  ferve  but 
that    of  telling  the  truth  3  and  therefore 
they  conceal  nothing  of  their  own  faihngs 
and  faults,  though-they  might  prove  ne- 
ver fo  difgraceful  to  them  5  they  acquaint 
us  that  they  were  ambitious,   and  had  a 
vain  profped  of  Temp  ^ral    Gra  ■dear'»; 
that  they  were  timorous,    and  of  little 
Faith,  till  the  defcent  of  the  Holy  Ghoft 
upon  them  5    which    appears   in  nothing 
more  than  in  this  point  of  the  Refurredi- 
on.     They  were  men  of  no  greit  natural 
Capacity,  or  quick  apprehenfion,  and  they 
had  fometimes  found  theniftlves  miftaken 
•  iq.ujiderftanding  that    litera^lf  ,     wiiich 
Wc;s  fpoken  to  them  in  Parables:,  and  it 
is  natural  for  men  to   run  from  one  ex- 
tream  to  another,  andufual  for  ignorant 
and  unlearn  d  men  to  imagine  difficulties,, 
where  there  are  none  .•  and  this  meeting 
with  their  wi(hes  and,  longings-  aft^er  tem- 
poral Greatnefs,  made  beinj;.take  all  that 
was  faid  to  them  concerning- the  P.iilioii 
and'RefurreClion  of  Chti!l:,i  in  feme  fucii 
feofe  as  mi'^hr  anfvver  their  hon:--  "iid  de- 
fines of  r  1  Felicity;^*  bi:  r  his 
CriTci"                       ieceived  them   ui  this 
conce.t,  ...v    VV.J .  ill  fuch  confafion  and 
confternat  on  of  mifld,  as  nbt  to.|ie  able  td 
recoiled  t;}iemfelve?,  or  to  promife  them 
f^yes  any  thing  by  'usIVerul^dion,  which 

they 


2^8       ^he  KeafonahleJtefs  and  Certainty 

they  had  no  hopes  or  expedatidn  of.  The 
Spirits  of  men  are  commonly  as  low  as 
their  Education,  and  their  condition  and 
ftation  in  the  world  is,  and  are  eafily  funk 
and  depreffed  much  lower  by  any  great 
and  fudden  calamity  :  and  men,  who  were 
born  in  fo  mean  a  condition,  and  had 
r<entertained  a  conceit  of  great  and  vain 
hopes,  and  then  ns  unexpedtedly  fell  from 
them,  mull  be  fo  dejeded  at  it,  that  it  is  no 
wonder  that  they  thought  of  nothing  but 
their  forrows,  and  had  little  heart  to  ima- 
gine any  pofiibility  of  relief  from  the  re- 
viving of  him,  whom  they  had  fcen  in 
that  infamous  and  cruel  manner  put  to 
death.Theynyere  fo  pofleft  with  an  opinion 
of  a  temporal  Kingdom,  that  when  they 
had  been  convinced  of  the  truth  of  his 
Refurreftion ,  and  had  afterwards  con- 
:verfed  a  long  time  with  him,  they  could 
not  put  it  out  of  their  minds,  /ti^.i.  6. 
and  therefore  it  is  no  ftrange  thirfg, 
that  when  they  faw  him  dead  and  in  the 
Grave,  they  .were  forfaken  of  ali  their  for. 
mer  hopes  of  the  Redemption  of  Ifrael  by 
him,  Lake  xxiv.  m.  which  before., they 
had  imagined  to  themfelves,  tvas  to'  be 
performed  by  hisraifing  hirafelf  from  that 
meanneftito  a  Throne,  ix|t  by  his  reftoring 
fiimfelf  to  Lif<fi^  again  afttt  he  had  been 
buried  three  days.  Thi^'llotion  which  the 
Tewshad  oft  Refurrediott^t  was  only  that 

of 


oftheChrijlia7i   KeligWTK  3  9p 

of; the  lafi:  day,  ^john  xi.  24.  and  what- 
ever was  faid  of  any  other  Refiirredtion, 
they  looked  upon  it  to  be  meant  only  in 
allufion  to  that  .*  they  queftioned  one  with 
ancther  what  the  rifing  from  the  dead  f/joidd 
i/jean^  they  nndcrflood  not  that  faying^  and 
were,, afraid  to  ask  him^  Mark  ix.  lo,  52. 

The  Apoftles  therefore  ^nd  other  Diici- 
pies  were  To  far  from  being  credulous,  or 
forward;  to   believe  the  Refurrection  of 
Chriftfrom  the  dead,  that  they  were  not 
only  inquifitive  and  careful  not  to  be  im- 
.  |)cfed  upon,  but   they   were   exceeding 
n  diffident.     3;  he  women  that  went  to  the 
Sepulchre,  were  fo  far  from  expeding  to 
find  him   rifen  from  the  dead,  that  they 
carried  with  them  a  preparation  of  Spices 
to  embalm  his  Corps,  AlV.  xvii    and  not 
finding* the  Body  of  the  Lor<l  Jefus ,  they 
were  much  pfrphxt  at  it,   not  remembring 
the  words,  which  Jefus  had  fpoke  to  them 
concerning  the  Refnrre^ion,  till  the  two 
men,  who  ilood  by  them  in  (hining  Gar- 
ments, had   put  them  in  mind  of  them, 
/  uke  xxiv.  4.  S.Buu  w  hen  they ;  eturned  fom 
the  Sepin'chre  and  told  all  thefe  thi  gs  to  the 
ekve?i  and  to  all  the  refl^their  wj>t-ds  f^med  to 
them  as  idle  taUs^  a?id  they  lelit  ved  them  not^ 
verfe  9,  1 1 .     4^^^  lAary  Magdalen  her  felf , 
though  (he  haiJ  feen  this  vifion^  yet  wenc 
to  tbeiB  with   ihis  complaint,    they  have 
take  3  away   the  lard  out  pfthe  Sepnkhre  ^ 

and 


300     J  he  Reajonablenefs  and  Certainty 

and  we  know  not  where  have  laid  kim^ 

Jd^  XX.  t.  Then^ef£v  Viuz  unto  fhffi  Seput- 
chre^and  jiooping  down  beheld  the  LzJitn  cloths 
Lid  by  themfelvef.  and  'departed  notderihg 
in  himfilfat  that  rvh  come  to  pafs[  LuSe 

xxiv.  It.  St.Johz  ran  lo  the  Sepulchre  at 
the  fame  tinii?^  and  going  into  it  faw  and 
heliived^  btit%e  d^cktes,  t\\^t  as  -ct  they 
h^evp  n^tf^e  Scripture^  that  he  mufi  rife  a- 
gain  fropi^1:2  dead^  lo/Xx.'S.**^.  MaryM/ig' 
dalen  -ftands  vvMiout  fl-il}  Weeping,  and 
comphinj  tothe  twc  ,;.  who  asked 

her  the  caufe,  th^--^   ,  -.^f;'   my 

Lord^  and  I  hzoiv  '-  "  '         f^id 

■  him^  V.  I  2'  nnd  r^  ■;I2- 

felf^not  to 

haVe  been  0:>  i  Gaio  f  e  orn 

himhenc^'ft^imz  wher  n.un  tjuyc  im.i  >  im^ 
andl £ptU  tak^'hlm  dT\.\,  v.  r«?.  Afidafter 
fhe  was  her  fc''  '  cfur- 

red:ion,  \  '-  :.,   they 

believed  not^  iyi^^i  .v  ..  m.  *  /. . 

When  cur  Saviour  appeared  to  the  two 
Difciples  in  the  w'-j^tc  T  nd 

themreafoningand  talkir  or  all 

thofe  things  which   had    .,«^  ^  -  and 

they  were  forrowful  at  the  though .;  of 
them,  and  M'fitn  h:  ernuircd 'the  icjon, 
they  give  him  Tuc'i  a^^     ccbtiii  ws 

theMoubtM  anfi  del     n.lin.  Si- 

ons' they  had  of  ther  n, 

infbmuch  that  he  anlwersthem  v 


oj  the  Chriliian  Religioiu  30 1 

vere  rebuke,  0  foeh  a?id  JJovp  of  heart  to 
hclicvc  d'ithat  thePropLcfs  hdie  fpo/ef/jLuke 
xxiv.  25.     And    aft  Is  when  thefe 

two  were ccnvinc^-^  '"^s,  and, told 

the  reft  what  he.  ?ieither   he^ 

lievedth^  ihch.  And-when 

immec''     '    upoji  ii.  ::■»..  ilcjipd  ip.  the.. , 

tnidfc  ■  ■    •■^^'""       -iv.  yet   '^^ '^^  ter- 

rified d  fj^'  that 

they  b  ^  fpoke 

to  thern,  iiiiU  tiilcc.  lUi  tiicm,  why 

are  ye  ;•■'•'''■' 'v    ^^^i  ;  thoughts  arije 

m  yoii  hands   and  my 

feet^  I  die  rAC  andfee^ 

fir  ajpnit  ji^'K:  j.ji  j.lJiJ  tum  bones  as  ye  fee 
?:/e  hiive^  n>.'A  rht  n  fl crved  them  hit  hands 
and hk  feet  5  aitti  all  xhis^^they  be- 

lieved ^oi  for  joy  hut  wondered^  and^^vt^ere 
not  fettled  ia  their  Belief  of.  what  they 
had  feeq  and^eard,  till  he  took  meat  and 
did  eat  it  before  tl^em,  Z/z^e  xxiv.  36. 
and    then    he  opened  their  nnderfiandingf^ 

thutt  they   ;-  ?:^'  J-^n-^^^J   fjj^    Scriptures^ 

and  dec!~:/\:i  .  ffes  of  hk  Re- 

furYe&ion.  .  A,nd  yc   ae    vMneffes  jof.jheje 

i^fter  au  thefe,  proofs,  St.  Thomas^  one  cf 
the  Twelve,  not  being  vv'ith  them  when 
Jefuj  had  app,eaiie4  to  them,  the  01  her 
Piiciples  told  him^  they  hadfeen  the  Lord  -, 
but  he  vyg^.peiemptory  and  fefolute  iatit, 
that  he  would  not  believe  fum  to  be  alive 

again, 


30  2       Ihe  Reafofidblenefs  and  Certainty 

again,  except  he  fhouldy^e  in  his  hands 
the  print  of  the  nails,  and  put  his^finger  in- 
to the  print  of  tJre  n  iils^  and  thrnfl  hfs  hand 
into  hiv  fide.  After  eight  days  Jefus  cMne 
to  them  again,  and  to  convince  St.  The- 
mas^  and  take  away  all  pofGble  ptetences 
of  increduli'ty  for  the  futurd.  he  grants 
him  the  fatisfaftion  He  defired,  and  fays 
unto  him  .*  Rc^.ch  hither  thy  {ingtr  and  be-^ 
hold  my  hands^  and  reach  hither  thy  hand 
and  thru  ft  it  into  my  fide  ,  and  be  not 
faithlcfs  but  believing  :  and  St-  Thomas^  who 
before  was  (bdoubtful^  is  now  fjlly  con- 
vinced by  this  infallible  evidence,  and 
breaks  out  into  this  confefpjon.  My  Lord 
and  myGod^   Joh.  XX.  27,  28. 

Thus  did  Chrifl:  fjew  himfelf  alive  to  his 
Jpojlles  after  his  pajjion  by  /nar^  infaOille 
proofs^  being  fctn  cfthent  fourty  days^  h&, 
i.  g.  and  not  of  them  only  ,  but  of 
above  five  fmna.^d  hrethren  at  once^  \  Cor, 
iNp.  6.  ■  But  the  Apoftles  were  his  cho^m 
witneffes^  who  did  eat  and  irink  with  htm  af 
ter  he  rofe  from  the  dead^  Aft.  x.  4 1 .  And 
vvhen  he  afcended  into  Heaven,  h^  was 
taken  up  while  they  were" in  his  1  lefcnce, 
and  'conveyed  in  i'a  Cloud  out  of  their 
fight  5  and  whilfl:  they  were  looking  u{) 
after  him  ftedfaftly  into  Heaven,  two  An- 
gels ftood  by  them,  and  'iffiited  them,  that 
as  he  afcended  inro  Hea^in,  (b  he  (hall 
in  like  manner  come  down  from  therce 

to 


of  the  CkrifiUn  Kdigion.  303 

tQ  judge  the  World.    And  he  afcend^d 
not  alone,  but  with  a  great  multitude  of 
the  Saints  and  Heavenly  Hoft,  as  we  learn 
from  a-ipalfnge  in  a  difcourfe  of  the  Apo- 
ftle  Qi)  St.  ri)^^<^i?-'jprererved  by  Eiifebius,  (^j)f^ri* 
After.^iii£  Afcenfion  he  was  feen  not  only  ^",'^'*^. 
by  St,Stephen  to  conjfort.^and  fiipport  him  "^^^  .     '^ 
at  his  iM.irtyrclozn  5  but  by  St.  Pk4,  who  f.^%^^^^' 
was  thereJ3y  llopt  in  the  full  fpaed  of  hi*  Eufeb. 
perfecutiblis  ;  hi&conv^rfion  wa^  fofudden  Hift.  lib, 
aiidfo  powerful,  that  that  alone  might  be  i.  c.  uIe. 
thought  ill  indent  5  but  to  give  liim    the 
compleat  qualifications  ot  an  Apoftle,  ,to 
become  a  vvitneft  of  ChriftV  being  rifen 
from   the  dead,  and  afcended  into  Hea^ 
ven,  he  was  pleafed  to  appear  to  him  from 
thence. 

All  circumftances  therefore  concur  to 
(hew,  that  the  Apoilles  had  Sufficient  op- 
portunity fully  to,  inform  themfelves  in 
all  particulars ,  that  they  ufed  all  means 
to  do  it-  with  their  utmoft  care  and  dili- 
gence 5  that  rliey  were  fufpicious  and  di- 
ibuftful  5  and  that  nothing  but  the  clear 
cQnvicrion  of  all  thcii  fenfes,  could  kivfe 
fat^iiicd  them.  The  Apoftles  had  con- 
verfed  with  our  Saviour  fo%  fome  years, 
and  had  feen  his  Miracles,-  ^nd  had  been 
enabled  by'  him  to'  do  the  lik  c,  and  they 
were  nen^r  credulous^  but  always  back- 
ward jand  flow  of  belief^  smd  the  RefUr* 
region  ofChrift  was  a  furprizing  thing  to 

them  : 


304      ^^^^  Recifonablenefs  anck  Certainty 

j(JieRi  :  Ki»r  though  he  had  often  f 'ainlf 
foretold  it  ro-thctn,  .yet  the  difappoint- 
ment  of  their  ho.pc-.of  a  Temporal  King- 
dom, and  the  great  rterronr  an  i  confVeif- 
naiiomthut  hii  dea ih  had  put  them  into, 
had  quite  broke  tiieir  Spirits,  and  thruft 
all  hopes  pE. thoughts  of  a  Relwreclion  out 
of  their  minds,  and  they  were,.very  hard- 
ly brought  to  a  belief  of  it.  But  be  over- 
came thei  iinbelicf,  and  fatisfied  all  their 
fcruplesby  fuch  ways  asmufi:  be  convincing, 
or  elfe  we  can  never  be  convinced,  that 
there  ij*  any  real  man  befides  our  felves  in 
the  World,  and  that  all  the  reft  are  not 
mere  Shadows  and  Ghofts  5  'they  did  eat 
and  drink  with  hipi;  after  he  rofe  pom  the 
dead  '^ih^y  all  beheld  the  marks  in  his 
hands  anH  jn  his  fide  and  one  of  them, 
whOiWould  not  other  wife  be  perfwaded 
to  the  belief  of  his  Refurredion,  did  thruft 
his  fingers  into  the  Print  of  the  Nails,  by 
^hicli  he  was  faltned  to  the  Crofs,  and 
his  hand  into  the  wound  of  his  lide,  which 
w^s  made  by  the  Soldiers  Spear ,  jnft  be- 
fore he  was  taken  down  from  it  5  lo  that 
they  knew  him  as  certainly  to  be  rifen 
again,  as  they  had  ever  known  him  to  be 
alive  before  his  Death. 

The  ApofrleRWere  fo  diffident,  that  our 
Saviour  s/pbraided^  them  wkh  their  unbelief 
and  hardnefs  of  heart,  beca/tfe  they  helieved 
not  theWy  which  had/em  him  affer  he  was 

rifen 


of  the  Chriftian  Feligion.  3^5 

rifefj^  Mark  xvi.  14.     But  it  is  obfervable, 
that  as  St.  Thomas  was  at  firft  abfent,    and 
was  fuftered  afterwards  to  be  fo  very  dif- 
ficult  of    Belief  5   lb  it     is  faid  of   the 
two  Difciples,  that  were  walking  to  Ema^ 
»/,    that   their  eyes  were  bolden^    that   they 
//jould  Kot  kfioro  him.     It  was  purpofely  fo 
ordered  by  the  Divine  Providence,    that 
they  might  not  readily  know  and  acknow- 
ledge him,  but  that  the  manner  ot  his  Ma- 
nifeftation  of  himfclf  to  them  might  be  an 
invincible  argument  againfl:  all  oppofers, 
that  no  maij  might  have  any  thing  to  cb- 
jed,  when  every  circumftance  was  as  nar- 
rowly examined,  and  with  as  great  cauti- 
on  and  circumfpedion  and  diffidence,   as 
it  could  have  been  done  by  himfelt,  if  he 
had  been  there.     For  I  think,   we  may 
challenge  the  boldeft  and  fubtileft  Adver- 
fary  to  fay,  what  he  could  have  done  more 
to  difcover  the  Truth  ,   if  he  had  h^tn 
then  living,   and  amongfc    the   Apoftles, 
than  was  done  by  them.     That^   which  ive 
have  heard^  fays  St,    John,  which  we   have 
feen  with  our  eyes^  which  we  have  lool^ed  upo^i^ 
and  our  handi  have  handled  of  the  word  of 
Life ^(^f or  the  Life  was  mnnifejled^and  ire  have 

feen  it  a?id  hear  witnefs ■)  that  which 

lie  have  feen  and  heard  declare  we  tmto  you, 
I  Joh,  u  1,  3.  which  is  all  that  is  poflible 
for  any  witnefs  to  fay,  as  to  any  matter  of 
Fads  and  they,  who  could  fpeak  and  write 
X  in 


5  o^        The  Reafonablevefs  and  Certainty 

in  this  manner,  muft  be  competent  wit- 
ne/fcs  ^  it  no  other  exception  can  lye  a- 
gainft  them,  they  certainly  Ipeak  home  to 
the  pnrpofe  and  all  that  any  witnefs  can  be 
defirccl    or  fup poled  to  fpeaif. 

W.  As  the  Apoftles  could  not  be  de- 
ceived thenifelves,  fo  they  would  not  de- 
ceive ethers,  having  no  temptation  to 
it,  bataftingagainft  aM  the  Interefts,  and 
advantages  Dfthis  world.  And  thofe  ,  who 
had  denied  o  foiTook  Chrift  when  he  was 
living,  would  never  have  been  fo  zealous 
and  refoiute  to  fiiffer  for  him  after  he  was 
crucified,  if  they  had  not  b'eer  fully  af- 
fured  of  L's  Ivefurrec! ion.  It  is  not  to  be 
imagined.,  they  would  have  fiifFered.  all 
manner  of  Torments  and  Deaths,  only  to 
bt';3r  vvitncTs  to  a  thing,  they  had  known 
to  be  falfe,  and  it  has  been  already  prov- 
ed, that  they  could  not  be  deceived  in  it, 
but  muft  have  known  it  to  be  falfe.  if  it 
had  been  fo  5  and  therefore  it  muft  be  true 
thatChrili  is  rifen  from  the  dead,  or  elfe 
we  niufV  fuppofe  the  Apofclesto  have  been 
of  fo  different  a  nature  from  all  the  reft  of 
Mankind,  as  to  delight  in  the  things,  which 
all  others  fear  iind  abhor,  even  hi  bonds 
and  imprifonments ,  in  infamy  and  tbr- 
ments.  and  all  the  puniihments  that  cafi 
be  infliftc  1  :  he  that  vs^buld  endure  all 
thefe  for  the  fake  of  what  1:^^  knew  to  be 
falfe,  muft  furely  not  be  of  humaiie  na- 
ture •, 


cf  the  Chriftian  Keligicn,  307 

ture  5  and  we  may  as  well  doubt,  whe- 
ther the  Apoftles  were  men,  as  we  are, 
as  whether  Chrift  did  rife  from  the 
dead. 

HI.  They  alledged  dich  circumftances, 
as  made  it  impoiTible  for  them  to  deceive 
thofe,  to  whom  they  teftified  the  Truth 
of  Chrift's  Refurredtion ,  though  they 
had  had  never  (b  much  mind  to  do  it. 
They  declared  that  that  Jefus  whom  the 
Jews  had  caufed  to  be  crucified,  and  had 
then  placed  a  Guard  of  Soldiers  to  fecure 
his  Sepulchre,  left  his  difciples  (hould  take 
him  away,  was  notwithftanding  all  their 
care  rifen  from  the  dead  •-,  and  that  that 
Report  of  the  Jews,  that  his  Difciples  came 
by  night  and  ftole  him  away  while  the 
Watch  flept,  was  utterly  falfe  j  nay  that 
it  was  a  fuborned  ftory,  and  that  the 
Chief  Priefts  had  given  the  Soldiers  Money 
to  fay  it.  Now  if  Chrift  had  not  really  been 
rifen,  how  eafily  had  all  this  been  diiprc- 
yed,  and  what  a  Provocation  was  this  to 
t]^e  chief  Priefts  -o  difprove  it  ?  If  they 
could ,  their  Honour  and  Reputation,  and 
their  Intcreft  wich  the  People,  v/as  high- 
ly concerned  to  vindicate  the  Truth  of 
the  Report ,  which  they  had  hired  the 
Sould^ers  to  give  out  5  ond  if  there  had 
been  no  fuch  Report,  what  reafbn  could 
St.  Matthew  have  to  pr€ttnd  there  was  ? 
And  if  againft  all  Reafon  and  common 
X  2  fenfe. 


3  0  §       'fte  R.€afo7iabknefs  and  Certainty 

fcnfe,  he  had  pretended  fuch  a  report, 
when  there  had  been  none,  it  muft  have 
been  the  greateft  diflerviceto  hisCaufe^that 
could  have  been  thought  of.  But  v.  hen 
there  was  fnch  a  report  amongfl  the  Jews, 
that  his  Difcipks  had  floln  hiiii  away  by 
night,  if  this  could  have  been  made  good 
agatnft  them,  would  his  Difciplcs  fo  foon 
after  in  the  very  City  where  he  had  been 
crucified,  d'ciare  to  the  Face  of  the  Chief 
Pricffcs  afiembled  inCocnfel,  the  God  of 
mtr  Fathers  haih  raijed  tip  Jeftfs^  whom  ye 
few  and  hanged  on  a  Tree^  hint  hath  God  ex- 
alted  n\  th  hfs  right  hand  to  be  a  Prince  and 
A  SavioM\  and  to  give  repentatzce  to  Ifrael^ 
and  forgivencfs  of  ftns^  and  we .  are  hzs  wit' 
nejjes  of  thcfe  things^  Atts  v.  90,  ;t,  31. 
Was  not  this  as  much  as  could  be  faid,  to 
challenge  them  to  produce  thofe  Soldiers, 
to  confront  them  >  But  befides  the  fenfe- 
lefs  ftory,  that  men  (hould  be  able  to  knov/ 
what  was  done,  when  they  confefs  them- 
felves  to  have  been  afleep  5  the  Apoftles 
could  foon  hnve  confuted  that  calumny 
by  the  Miracles,  which  they  wrought  by 
V  rtue  of  hib  Refurreftion  :  if  the  Soldiers 
had  been  niktp,  when  the  Body  v/as  ta- 
ken away,  yet » he  Jews  w^ere  certainly  a- 
wake  wren  they  invented  and  fpreadthe 
report,  ^nd  when  they  (aw  the  Miracles, 
and  heard  the  ftrange  Langtiages,  by 
which  the  Apodles  proved  it  to  be  falfe, 

and 


of  the  Chriflian  Religion.  305^ 

an<l  declared,  that  Chrift  was  rifen  by  the 
Omnipotent  Power  of  God. 

Befides,    St.  Matthew  writes,   that  the 
Craves  were  opened^    and   many   bodies    of 
Saints  which  fiept^  arofe  attd  appeared   itnto 
many^  Matt,  y.xvil  51,  5  ^  Many  faw  them, 
who  are   appealed  to  aswitneilesoftheir 
Refurrecbion.     And  the  miraculous  events 
at  the  death  of  our  Saviour,   which  were 
fo  many  certain,  prefages  and  fore-runners 
of  his  Refurredion^  as  the  Earthquake,  and 
the  darknefs  of  the   Sun  for  three  hours 
together,  in  the  midft  of  the  day,  contra- 
ry to  the  courfe  of  Nature,  the  Moon  be- 
ing in  the  full  ^  the  rending  the  veil  of  the 
Temple,  and  the  iike^  thefe  were  things 
which  muft  be  notorious,  and  which  could 
not  have  been  pretended  to  have  happen- 
ed,   but  the  whole  people  of  the   ^tws 
muft  be  appealed  to,  as  witneliesof  them. 
And  it  being  a  cuftom  for  the  Deputies 
of  Provinces  to  certifie  ihe  Emperor  of 
whatever  happened   confiderable  under 
their   Government,   the  Refurredion  of 
our  Saviour,   with  the  Miracles  v/hich  ac- 
companied it,  were  fo  remarkable,    that 
Fontius  Pilnte  gave  an  account  both  of  his 
Miracles  and  his  Refurredion  to  the  Em- 
peror Tiherh.       ^vho  thereupon  propofed 
it  to  the  Senate,    ii   V"''"e  him  taken  into 
the  number  of  their  V^r       nd  made  it  pu- 
nilhable  to  accufe  any  uian  far  being  a 
5C  3  Chri- 


35  0      The  Kea(cnahle?iefs  anJ  C^rtaintf 

Chriftian  during  his  Reign.     And  this  in- 
{oi[W^iioiroi  Pof!t7us  Pilate  wasentred  up- 
on Record  at  Rome  5    to    which    Jtfftm 
Martyr  appeals,    in  his  Apology   to  the 
<^'^^'^^.:"- Emperor  Antonimts  Pius^  and  the  Senate  3 
TmuJ.'A^and  Tertnllian  in  his  Apology,    which  was 
poi.  c.  ii .  likewife  prefented  to  the  Senate  oiRome^ 
fcxxi.      ^j,gj.  ]^jj^  ^Q  j.|^g  Governours  of  the  Pro- 
vinces,    They  both  lived  in  the  next  Age, 
and  were  both  educate^  in  a  different 
Religion,    and  upon  thefe  and  fuch  like 
proofs,  became  Chriftians^  and  they  were 
men  of  excellent  Learning  and  Judgment : 
but  no  man,    who  could  write  an  Apolo- 
gy,   can  be  ruppcfed  to   have   fo  much 
confidence,  and  fo  litde  underftanding,  2s 
to  appeal  to  that  account  which  Pilate  fent 
to  Tiberius'^   concerning  the  Refurredion 
of  Chrift,    in    Apologies    dedicated  and 
prefented  to  the  Roman  Emperor  himfelf, 
and  to  ihe  Senate,  or  the  chief  Ma  gift  rates 
of  the  Empire,    if  no  fuch  account  had 
ever  been  fent,  or  none  had  been  then 
extant  to  be  produced.    But,  by  the  fpe- 
cial  Providence  of  God,    both  the  Birth 
and  the  Rtfurredion  of  our  Saviour  were 
inferted  into  the  pablick  Records  at  Rome^ 
and  were  to  be  fcen  there  for  a  long  time 
after  0  and  the  HeathcnSj.  in  whofecuftody 
they  were,    are  delired.By  the  Primitive 
Chriftians  to  confult  them  :  for  they  were 
content  to. put  the  matter  upon  thii  iiliic, 

that 


of  the  Chrifiian  Keligion.  3 '  i 

that  if  they  were  refolved  not  to  believe 
what  the  Chriftians  faid,  yet  they  would 
at  leaft  credit  their  own  Pvecoids. 

Upon  thefe  Proofs  ond  Reafons,  by  the 
clear  evidence  and  power  of  Truth,  the 
vpord  of  Qod  mightily  grew   and  prevailed^ 
againft  all  that  Prejudice,  and  Malice,  and 
every  Vice  could  do  to  oppofe  it,  in  Rome 
and  in  Jen^falem  irfelf  .*    tor  in  this  very 
City,  where  our  Saviour  had  been  Cruci- 
fied, and  where  it  had  been  impoffible  to 
h^ve  made  Profelytes,  if  his  HefurrecVion 
•  had  not  been  evidently  prove'  beyond  all 
poffibility  of  a  confutation    great  rjuinbcrs 
were  daily    added    to   the  Church,     A. 
Church  was  forthwith  founded  at  JerHfa- 
km,  and  a  Biflnop  appointed  by  the  Apo- 
ftles,  and  both  the  body  of  the  People, 
and  their  (O  Bifhops,   being  xv.iti  nam- a,j  jruf^i,, 
ber,  to  the  final  Deftrudion  orjerHjalef^f  :-i'ii}.\h.\: 
by  Adrian^  were  'jeivs  by  Nation.         •-    c.  $. 

We  fee  then,   that  as  the  Tediiiiony  of 

the  Apoftles  isin  itfelf  beyond  all  exccpti' 

on,  fo  it  is  of  fuch  a  nature,  as  to  make  it 

impoiTible  for  then  to  deceive,    if  they 

had  intended  it ,    but   indeed   no  men 

'  could  have  proceeded  in  that  raann  r,  or 

would  have  endeavoured  it,  who  liad  had| 

any  intentions  to  deceive  ,  and  the  event 

(hewed,    thaY it  was  the  direft  and  plain 

evidence,  and  force  of  Truth,  which  fup- 

ported  itfeif,  notwithftanding  all  the  pre- 

X  4  indices 


512       T^b^  B^eafonabknefs  and  (^ertainty 

judices  and    advantages,    whicK  its  worflr 
AdveiTaries  had  againft  it. 


C  H  A  P.    XV. 

Of  the  Afojiles  and  Evangelifts. 

THe  Principal  Articles  of  the  Chrifti- 
an  Faith  being  matters  of  Fad,  as 
the  Padion,  RefurreSion,  and  Afcenfion 
of  Chi  in:,  upon  which  the  reft  depend  5 
the  great  thing  to  be  enquired  into  is , 
whether  the  Apofdes  had  all  the  qualifi- 
cations (requifite  to  become  witnefTes  of  . 
matters  of  Fa(^.  This  has  been  already 
(hewn  as  to  the  Refurredion,  and  if  in 
general  v/e  examine  vvhether  we  may 
fafely  rely  upon  that  credibility  where- 
with they  preached  iitii  Gofpel  to  the 
world,  the  enquiry  will  fall  under  thefe 
heads  5  I.  Whether  they  weie  men  of  fuf« 
ficient  Abilities  to  difcern  and  underfland 
what  they  teftifjcd.  II,  Whether  they 
had  fufEcient  means  and  opportunities  to 
know  it.  in.  Whether  they  were  men  d,^ 
of  Integrity,  that  without  Artifice  orDe-  ? 
fign,  truly  declared  what  they  knew.  / 

I.  That  the  Apoftles  were  ■  Ffuffi- 

cient  undci  (landing  to  bccon.w    >  .^nelfes 
of  a  matter  of  Faft^  was  never  doubted  by 

any 


o/  the  Chri/Han  Religion  515 

any  one,  nor  can  it  be  queftioned  by  fuch 
as  perufe  their  Writings :  and  indeed  who 
is  there  of  any  common  ^enfe,  that  is  not  a 
competent  witnefs  of  what  he  fees,  and 
hears,  and  has  the  experience  of,  for  fo 
long  time  together  ?  For, 

II.  By  their  converfation  with  our  Savi- 
our, both  before  his  Paffion,  and  after  his 
Refurredion,  the  Apoftles  had  fuch  oppor- 
tunities of  knowing  what  they  attefted, 
that  it  was  impoilible  for  them  to  be  de- 
ceived  in  any  part  of  it.     It  was  a  necef- 
fary  qualification  of  all  the  twelve  Apoftles, 
that  they  (hould  have  converfed  with  our 
Saviour  before  his  Death,   and  have  feen 
him  after  his  Refurredion.     For  when  one 
was  to  be  ordained  in  the  room  of  Judas^ 
to  be  a   witnefs  with  the  reft  of  Chrsft's 
Refurreftion,  he  was  to  be  one,  that  had 
companied  with   them  all  the  time  that  the 
Lord  Jefuf    went  in  and  out  among  thefft^ 
beginning  from  the  Baptifm  of  John  unto  that 
fame  day^  that  he  was  taken  np  from  them^ 
Adt.  i.  21,  22.  ^They  fsw  his  Miracle.^  and 
heard  his  Doftrinc,  and  knew  his  manner 
of  Life,    and  had  all  the  opportunities, 
and  ufedall  the  means  to  inform  themfelves 
that  itiv/as  poflible  for  men  to  do  :  they 
wtreeye'WetneJJesofhkMajefly^  2  Pet- i.  1 6.    » 
they  had  heard  ^  dkd  feenivith  their  eyes  ^  and 
had  looked  upon ^    or  beheld  and  difcerned 
for  a  long  time  together,    md  their  hands 

had 


514      ^^^  Reafonahlenefs  and  Certainty 

had  handled  that^  ,^  which   was  the  fubjedl 
of  their  Teftimony,  i  Joh.  i.  i,  2,  3.  They 
had  made  all  the  fearch  into  it,    and  had 
ufed  all  the  exadnefs  that  could  be,    and 
were  as  diftruftful  and  as  hard  of  belief,  as 
any  men  could  have  been,   who  are  moft 
(ufpicious  and  jealous    of  being  impofed 
upon.     And  of  thefe  Apofrles  two  w  rote 
the  Life  of  our  Saviour,  and  all  bore  wit- 
nels  to  the  Truth  of  what  thefe  v^Tote, 
and  preached  the  fame  things,  where- ever 
they  came  :  Of  thetwo  other  Evan  chfts, 
St.  Mark  had  his  informati^  n  from  Sc  Pe- 
ter^  vv  hofe  Difciple  and  Companion  he  was, 
and  St.  Luk^  wrote  his  Gofpel  from  the  ac- 
count he  had  of  thofe  who  were  eye-mi^ 
ftcjfes  and  miniflers  of  the  Kord^    Luke  i.  2. 
And  be  was  fthe  Companion  and  Difciple 
of  St.P^^a/,    who  was  fdcH  an  enemy  to 
Chriftianity  before  his  ConverlHcn  ,   that 
nothing  lefs  than  a  miracgkus  Power  could 
have  made  that  fudden  change   in  him, 
he  probably   muft  have  ftcn  our  Saviour 
before  his  PafTion,  and  then  faw  himag..in 
at  his  Converfion,  and  heard  him  fpeaking 
to  him  from  Heaven/  So   hat  St  Panl^  as 
well  as  the   other  twelve  Apofrfes,    had 
feen  and   heard  our  Saviour,    and  they 
jwere  all  convinced  by  their  own  fenfes  of 
what  they  delivered  to'oihers^    and  be- 
■fides  thefc,   he  was  feen  after  his  Refur. 
region  by  many  others,   both  men  and 

*Woraen, 


of  theChrijlian   Keligiofi.  315 

women,  and  atone  time  was  (een  by  above 
five  hundred  together,  i  Cor.  xv.  6.  Of 
all  the  writers  of  the  Books  of  the  New 
Teftament,  there  are  but  two  who  were 
not  eye-witnefTes  to  what  they  relate,  and 
thefe  two  had  their  Relations  from  the 
Apoftles  and  others,  who  were  eye-wit- 
neffes. 

III.  The  Apoftles  were  men  of  integrity, 
and  without  any  Artifice  or  Defign  truly 
declared  what  they  knew.  i.  They  had 
no  worldly  Intereft  to  iidvance  by  their 
Teftimony,  but  fuffered  by  it,  and  had  a 
certain  profpedtof  fuffering.  2.  There  are 
peculiar  marks  of  fincerity  in  all  their  wri- 
tings. 

I.  They  had  no  worldly  intereft  to  ferve 
by  their  Teftimony,  but  fuffered  by  it, 
and  had  a  certain  profpeft  of  fufFerings. 
They  could  propofe  no  advantage  to 
themfelves  of  Gain,  or  Honours,  or  Plea- 
fures  3  but  on  the  contrary,  underwent  a 
voluntary  Poverty,  and  Infamy,  and  Tor- 
ments, which  was  all  rhat  they  met  with 
in  this  world  for  their  Pains,  and  all  that 
they  could  exped  to  meet  with.  They 
forfook  all  which  they  had  ^  St.  Matthew 
a  gainful  Employment,  and  St.  Pad  who 
wrote  the  raoft  of  any  of  the  Penmen  of 
the  New  Teftament,  loft  the  favour  of  the 
Chief  Priefts,  and  the  preferments,  which 
a  perfon  of  his  Learning  and  Zeal  might 

promife 


^i6      The  Reafotiablenefs  and  Certainty 

promife  hirafelf  fcom   them.  St.  Luke^  a 
Phyfician  by  his  profefiion,  left  an  employ- 
ment   both   of  Honour    and  Advantage, 
and  the  reft  loft  all  they  had    and  can  kny 
man  lofe  more  >  All  of  them  left  an  honeft 
and  fecun  livelihood    and  expofed  them- 
felves  to  the  hatred  rnd  contempt  of  all 
their  neareft  Friends  and  Relations,  whole 
love  and  eftcem,  both  by  nature  and  edu- 
cation, they  muft  be  enclined  moft  to  de- 
fire  ;  and  they  became  obnoxious   to,  all 
the  affronts,  ano;  outrage,  and  tornicnts, 
which  a  furioi:-  zeal  could    inflid  upon 
them.     All  which  was  no  new  or  unex- 
pedled  thing  to  them  f,  they  law  what  their 
Mafter   had  fufiered;  and  could  li6pc  to 
fare  no  better  than  he  had  done     They 
were  often  forewarned  by  Chrift   long 
before  hand,  what  muft  befal them  they 
were  told  that  they  muft  take  up  their 
Crofs  and  follow  him,   and  could    be  his 
Difciples  upon  no  eafier  temb.-   He  had 
fet  forth  the  reception  which  they  muft 
expert  to  meet  with  in  the  world,   juft    in 
the  fame  r^aniie]    as  they  found  it,  under 
the  moft  frightful  appearniice  rlj     words 
cou'd'reprclvi.   And  this  they icn  found  as 
punctually  true,  as  all  the  reft  that  he  had 
foretold  to  them  ••  but  though  they  fou,  d 
it  fo,  and  fometimes  were  difmified  with  a 
fevere  charge  to  defift  frorr  preaching  the 
Gofpel,  and  at  ether  times  t(^:aped,  and 

ta4 


cf  the  Chrifiian  Religion.  3^7 

had  an  opportunity  given  them  to  avoid 
any  further  danger  by  preaching  it  ^  they 
ever    pei fevered  in  it  with  the  greateft   ' 
zeal  and  conftancy,  deipifing  all  dangers, 
andall  forts  of  torments  and  deaths,    and 
glorying  ftill   and  rejoycing  ,   that  they 
fuffered   in  (b  good  a  Caufe  5  and  at  laft 
they  fcaled  theirOodrine  withtheirBlood. 
St.  Pant  was  in  great  reputation  with  the 
Chief  Priefts  and  Scribes  and  Fhaiifees  be- 
fore his  converfion,  and  was  employed  by 
them  in  perfecuting  the  Church,    and  as 
often   as    he    appeared     before     them  , 
they    bad    nothing    to     accufe    him   o£ 
but  his    profetiion  of  a  Religion,  which' 
obliges  all  men  to  the  ftrideft  juftice  and 
holinefs.     If  the  Apoftleshadnot  been^the 
beft,  they  muft  have  been   the  worft  of 
men  for  impofing  upon  the  w^orld,  under 
the  pre  ence  of  a  Divine  Miffion  and  Au- 
thority 5  and  yet  this  they  mufl:  do  with 
no  other  defign,    but  to  promote  virtue 
and  holineis^  which  no  ill  man  -could  de- 
fign, to  his  own  certain  °iofs  and  deftrudi- 
on  in  this  world  and  the  next  rand  the  Icfs 
men  believe  of  the  next  world,  the  more 
fond  diey  are  to  make  fuie  of  this. 

Ambition,  and  a  defire  of  Fame,  and  a 
Name  after  Death,  rarely  happens  to  men 
of  obfeiireBirtb-and  mean  Education  5  and 
it  was  naturally  impoffible,  that  it  fhoold 
now  befal  fo  many  of  them.-  without  any 
ground  or  reafon  to  expedt  it,  when  in  all 


j^i8      ^l^  Keafonalknefs  and  Certainty 

humane  confideration  they  had  a  certain 
profped  of  noihing  but  infamy  after  death, 
«  as  well  as  of  difgrace,  and  want  and  tor^ 
ment^  during  their  lives.  And  no  man 
could  refulve  upon  atteffing  any  thing  on 
fuch  terms,  unlefshe  had  been  abfolutely 
certain  ofthe  Truth  of  it^  much  left  could 
fb  many  fet  upon  fuch  a  defign  together : 
for  as  they  could  have  no  arguments  to 
perfwade  one  another  to  enter  upon  fuch 
an  Attempt,  fo  ifthey  had  once  confpir'd 
in  it,  they  would  foon  have  defertcd  and 
difcovered  each  other,  when  they  lay 
under  all  the  difadvantages  and  difficulties 
imaginable,  and  had  nothing  to  fupport 
and  unite  them.,  bit  the  truth  and  reality 
of  what  they  delivered.  And  it  is  further 
obfervable,  that  in  the  firft  Ages  of  the 
Church,  and  the  nearer  Chriftians  were  to 
the  Apoftle^,  the  more  zealous  they  were 
to  live  according  to- the  Gofpel  ofChrift, 
and  to  die  in  defence  of  it :  for  they  had 
then  greater  opportunities  of  informing 
themfelves  of  the  Impofture,  if  there  had 
been  any,  and  had  therefore  the  greater 
means  of  being  certified  that  there  was 
none.  And  men  of  great  parts  and  Ac-- 
complidiments.  fuch  as  Sergiits  Faulufy 
Covernour  o^  C}prm^Djon^fiiis  the  Areopa^ 
gite,  Jtijihi  Martyr^  TcrtiiJuiajz  and.  others, 
who  were  inquisitive  men,  and  able  to 
make  a  true  ju  ' v:^mcnt  of  things,  upon  a 

full 


of  the  Chrifiian  Religion,  319 

full  examination  of  all  particulars ,  be- 
came early  Converts  to  the Chriftian  Re- 
ligion. 

11.  There  are  peculiar  marks  of  fincerity 
in  all  the  writings  of  the  Apoftles  and  E- 
vangclifts.     They  were  not  ambidous  of 
being  known  to  the  world  by  their  wri- 
tings   but  wrote  only  as  they  were  (<«)  by    . 
neceffity  drawn  to  it,  for  the  further  pro-  ^^^ciem 
pagation  of  the  GofpeL     And  upon  all  libjiLiga 
occafioni  they  declare  their  own  frailties 
and  faults,  and  many  times  fuch  as  could 
never  have  been   known  but  from  thera- 
felves.     St.  Matthew  had  fpent  the  former 
part  of  his  Life  in  no  very  creditable  em^ 
plpyment,  but  among  Publicans  and  Sin- 
ners, as  he  Cays  himfelf :  for  he  leaves  re- 
corded to  all  Pofterity,  the  ccnfureofhis 
own  Life,  faying,  that  he  fat  at  the  receit 
ofcifftom^  Matt.  ix.Q,  10    and  ftiling him- 
felf M^^^/jen?/^e  Publican  ,  Matt.  X.  5.  Eh* 
febins  obferves  that  none  of  the  other  E- 
vangelifts  have  mentioned  a  thing  fo  re- 
proachful of  him,   as  his  having  been  a 
Publican,  but  St  Matthew  only  has  written 
it  of  himfelf  .•  For  it  was  the  opinion  not  ^^)  ^^|^* 
only  o[ EufebiHs^  (b')huto(0r7geff^  and  of  ]ib.iii.c.|5!! 
HeracleoK,  that  St*  Matthev  and  Levi  men-  ong.  con. 
tioned,  Mark  ii.  14.  lukev.  27.  were  two  ["J^S** 
different  perfons  5  and  Grotius  is  of  the  apudcicm- 
fame  opinion.    Or  if  Matthetv  and   Levi  Alex.ftro. 
were  the   fame  perfon,  St.  M^r^  writes, ^J^'^iJ?^^'; 

that  '-a,  9. 


^o  The  Reafonahlenefs  and  Certainty 

that  jey«/  fat  at  meat  in  Levis  hoafe  ^  and 
St.  Lnh^  that  /  evi  made  him  a  great  Feafl 
in  htfown  houfc  5  but  St.  Matt hen>  (ays only, 
as  Jefits  fat  at  meat  in  the  houfe^  not  men- 
tioning in  whofe  houfe,  though  he  omits 
nothing  that  the  others  fet  down,  but  the 
mention  of  his  own  Hofpitality. 

In  Su  Marks  Gofpel,  (c^  which  was 
^^"f"^J' written  from  the  account,  that  that 
iv.c.<.Evangelift  had  from  St.  Feter^  when  Sc 
'  Peter  anfvvered  our  Saviour,  that  he  was 
the  Cbrift,  no  further  is  faid  of  our  Savi- 
our's reply,  but  that  he  charged  them  that 
they  Jlwuld  tell  no  man  of  him^  Mark  viii,  30. 
St.  Petery  omitting  that  honourable  cha- 
racter given  him  by  our  Saviour,  and  the 
Power  of  the  Keys  beftowed  upon  that 
occafion,  which  is  at  large  related  by 
St.  Matthcuf,  Mat.  xvi.  16.  But  immedi- 
ately after  St.  Peters  behaviour  tow^ards 
our  Saviour  is  fully  related  5  which  was  fo 
unfeemly,  as  that  he  began  even  to  rebuke 
Chrift  for  (peaking  of  his  fufferings,  and 
extorted  that  fevere  rebuke  from  raeek- 
nefs  itfelf,  Get  thee  behind  me.,  Satan,  This 
St.  Peter  has  left  written  of  himfelf  by 
St.  Marki  who  wrote  by  the  approbation 
and  direftion  of  St.  Peter -.^  but  the  honou- 
rable part  is  paft  over  in  (ilence,  though 
belonging  to  the  fame  time  and  place.  So 
sgain,  the  Denial  of  St.  Peter  is  related  in 
all  its  circumftances  of  aggravation, '  by 

St. 


of  the  Chriflian  Ixeligion.  311 

St.  Mark,SiS  vvcll  as  by  St.  Matthew  :  and 
St,  JokfT,  Matt.  xxvi.  Mark  xh'.  John  xviii. 
He  acquaints  us,  that  without  anv  Tor- 
ments or  Menaces,  or  the  lead  compuKion" 
at  the  bare  queftion  of  a  poor  Maid  he 
denying  his  Mafter.  and  that  he  denied 
him  thrice,  and  the  laft  time  even  with 
Oaths  and  Imprecations.  A  man,  that  de- 
livers thele  things  of  himfelf,  plainly  (hews, 
that  he  is  fo  far  from  all  vanity  and  feeking 
his  own  praife,  that  he  can  be  fuppofed 
to  have  no  other  aim  or  defigri,  but  to  de- 
clare the  Truth  to  the  Glory  of  God,  and 
the  benefit  of  Mankind,  though  it  prove  to 
be  never  fo  much  to  his  own  difgrace. 
And  they  relate,  that  as  foon  as  our  Saviour 
was  apprehended,  ail  hisDifciples  forfbok 
him  and  fled,  when  they  might  have  been 
able  to  have  witnefled  in  his  behalf,  and 
to  have  confronted  Judas^  who  they  might 
well  believe,  would  have  turned  his  Ac- 
cufer,  after  he  had  betrayed  him-  But  St. 
Teter  foon  ^-epented,  and  both  he  and  St. 
John  took  courage  and  returned  to  fee 
what  became  of  their  Maftcr,  and  both  St. 
Peter's  denial,  and  their  leaving  their  Ma» 
fter  thus  inhisdiftreG,  might  never  have 
been  knowii,  unlefs  they  had  difcoVered 
it  themfelves'.       **"' 

The  Reproofs,  and Tometimes  very  fe- 

vere   Reprehenfions,    which   were  given 

them  by  Chrift,  could  never  have  come  to 

y  our 


322        The  Reafonahknefs  and  Certainty 

fr  knowledge  but  by  their  own  inforrpa-- 
)n,  as  that  they  were  blamed  for  having 
little  Faith,  Matt  xvi,  8.  no  Faith^  M^rk 
ix".  19.  that  our  Saviour  upbraided  them 
with  Unbelief  and  hardnels  of  heart,  M^r^ 
vi.  51.  viii.  17.  xvi.  14.  for  being  foolifh 
and  flow  of  heart,  to  believe  all  that  the 
Prophets  have  fpoken,  Luk,  xxiv.  z^» 
They  declare,  that  they  were  ambitious, 
and  emulous,  and  fond  of  Temporal  Ho- 
nours V  that  they  had  very  wrong  Notions 
of  Chrift  and  his  Kingdom,  and  they  fet 
forth  at  large  how  timorous,  and  how 
difficult  they  were  of  belief,  and  how  very 
fcrupuloUs  and  diffident  of  Chrift's  Refur- 
ref^ion. 

St.  Paul^  the  great  Apoftle  of  the  Gen- 
tiles, as  St.  Veter  was  the  Apoftle  of  the 
Circumcifion,  by  his  Difciple  and  Compa- 
nion St.  /L«i'(?,has  like vvife  left  an  account 
of  himfeU,  which  none  but  a  fincere  ho- 
neft  man,  regardlels  of  his  own  praife  , 
V  would  tver  have  fuffereti  Jp  be  given  of 

him,  St.  L:ike  fays  that  the  witqeiles  a- 
gainfl:  St.  Stephen.,  laid  dowuth^ir  cbaths  at 
a  yojwg  man  s  feet^  whof^  name  was  Patd^ 
Ads  vii.  58,  and  t.H^  Wwas  confmtingto 
St.  Stephens  death.,  which  he  repeats  twice, 
and  once  froni  St,  Paul's  own  iilou|h  in 
his  Spetch  to  the  Jews,  A^s  yiji.  i.  xxii. 
20.  He  fays,  that  St.  Paul  made  havofk  of 
the  churchy  h^?  viii.  ^..^and^heathing  cut 
-."''''        ' '        threat* 


<■       of  the  Chrijlian  Kel/gion,  323 

fhreatmngs  and  Jlaughter  ugainfl  theUifciples 
of  the  L(rd  went  unto  the  high  Fueji,  and 
aefired  of  hirt  Letters  to  Damafcus^  Afts 
ix.  I.  Thcfe  are  not  the  words  of  one, 
that  had  a  delign  to  diiiemble  or  extenu- 
ate in  favour  of  any  one.  And  out  of  a 
deep  fenfe  of  this  offence,  though  it  were 
committed  ignorantly  in  unbehef,  St.  Puul 
declares  himfelf  to  be  the  leajl  of  the  Apo- 
flies,  and  not  meet  to  he  caDed  an  Apojile^ 
becaufe  he  had  perfeatted  the  Church  of  God, . 
1  Cor.  XV.  9.  and  at  another  time  ftiles 
himfelf  lefs  than  the  leaft  of  all  Saints,  Eph.  \ 
iii.  ^  and  chief  df  (inner s,  I  Tim;  i.  15-.  a- 
fcribing  all  to  the  Power  and  Grace  of 
God.  St.  Luke  relates,  that  there  was  48 
(harp  contention  between  St.  Faul  and  St. 
Barndhas,  Afts  XV.  39.  and  •S't.  Paid  tells 
the  Galatiansy  that  he  had  withftodd  St. 
Peter  to  the  face,  GaWn.  11,  14,  So  plain 
it  is  that  they  did  not  aft  by  any  confe- 
deracy between  themfelves,  and*  that  the 
Truth  was  dearer  to  them  than  any  thing 
befides.  In  the  mean  time  the  Apoftles 
have  left  behind  them  little  or  no  account  j 
of  their  journeyings  and  labours  aild  fuf- 
ferings,  only  St.  ^rf«/ mentions  Tome  things 
ofhimMftipon  a  neceffary  cccafion  5  the 
reft  \¥t  have  from  St.  Z«%  and  he  fpeaks 
chiefly  of  St  .Paul,  and  df  him  only  till  his 
firft  cdming  to  Rome^zxidi  of  St.  Peter  very 
litt!$  iti  com*?arifdii  5  of  the  fed  of  the 

T  X  A-      . 


2  24      ^""^^  Reafo7iabknefs  and  Certainty 
Apoftles  fcarce  any  thing  in   particular  t 
fo  little  defign  had  they  of  propagating 
themrelves  a  name  topofterity. 

.^St.  P/z/z/ufed  all  lawful  compliances,  and 
he,  who  when  the  honour  of  Religion  was 
concerned,  made  fo  (rout  oppofition  to 
St.  Peter  hinifclf,  at  other  times,  when  he 
might  fafely  do  it,  became  all  things  to  all 
men.  And  he  joyns  others  together  with 
himrdf  in  the  beginning  of  many  of  his 
Epiftfe,  J  tbr.V  I.  xlor,\.  r.  Gal.  i.  i, 
Cmj-X-^.  \thejf.\  I.  2Thef\,i.  Phi- 
ler^on  i.  which  was  a  great  conde- 
rcenfiqn,  and  a  kind  of  communicating  his 
Atithority  to  them,  whom  he  took,  as  it 
were,'  into  commiffion  with  himfelf.  But 
v/hexi  through  the  malice  and  inlinuations 
of  falfe  A  forties  he  was  forced  to  fpeak  in 
his  bwtl  defence^  he;  does  it  with  great 
uriv^inioghefs,  and  calls  it  folly  and  conf'^ 
dence  §f  boiffling^  z  Cor.  xi.  r,  17.  and  if' 
h\^  mu^i  fieifds  glory ^  he  will  glory  in  the 
things  mhicb  concern  tns  infirmities^  2  Cor* 
y.\.  30^  Arid  at  the  fame  time  he  coufefies 
th.rer^ds  given  t^  him  a  thorn  in  the  ficfj^ 
the  Mcjffer'cr  ofSat^in  to  buffet  him ^  lejl  he 
fioM  be  e  caff/re^  and  declares 

''   '    '  .  notrjing^  z  Cor.  xii.  5,  7,  11. 

i.v  ,.  heGloryto  God,  magnifying 

his  O*  ;d  the  Grace,  which)  enabled 

him  in  the  adminiftration  of  it;,  and  as 
upon  all  other  occalions  hefpeaks  with  the 

greatcft 


of  the  Chriftian  Religion,  ga5 

greateft  abafement   of  himfelf :  io  when 
the   importunate   malice  of  his   Enemies 
conftrained  him  to  it     and  the  Glory  of 
God    and   the  Salvation'  of  Men  required 
him  to  fpeak  fomething  lefsfubmiffively  of 
himfelfi  he  dilcovers  his  great  humility  in 
that  heiifed  To  much  caiiti  n,  and  put  ia 
fo  many   lelTening  and   abating   Ciau(e?, 
that  the  Glory  might  redound  to  God  and 
not  to  himfelf :  infomacli  that  it  appears 
to  have  been  one  of  the  greateft  inllances 
of  the  Humiliation  and  felf-deni  1    of  fo 
■truly  bumble  and  holy  a  man,  to  be  forced 
to  fpeak  things  which  might  feem.  boafting, 
and  make  him  incur  theeenfure  of  Pride 
and  Folly.  Bathe  was  willing  to  be  count- 
ed vatii  and  proud   for  the  Gke   ot'  the 
Gofpeljand  had  fo  farniorti  ;ed  all  pride  and 
v^iaGlory.  as    to  be,  contented  upon  fo 
juftan  accoant,  to  incur   the  dilg«ace  of 
being  fappofed  guilty  of  it.     For  there  can 
be  no  higher  inftance  of  a  ri  uiy   h  jmble 
and  pious  m'lo  i  to  for-gotheefteem 

afld  repiitatioii  -,.1  .  cinp;  thought  lb,  when 
the  Gloty  ofGod  andCiiarity  to  the  Souls  of 
men  require  it  ^  heis  not  throughly  humble, 
who  ia  ft|ch  a  cafe  -would  nor  bethought 
proud,  "but ' '^  -■""■"  HaraUity  is  matter  oF 
pride  to  h  .   the  laft  degree  ot  va- 

nity,  .  3  huiiiblemancaii  part  with, 

to  be  deiiroa.;not  to  be  efteemed  proud. 
The  Truth  is,  if  it -were  not  for  ^■-     >   il  ? 

y  3  oi 


32^     The  Rea/onabknefs  ani  Ctrtaintf 

of  men,  there  would  be  no  need  of  great* 
er  caution  and  refer vedn els,  when  we 
fpeak  of  our  felves,  than  when  we  fpeak 
cf  others,  but  men  would  fpeak  the  truth 
of  therofelves  and  others  with  the  fame 
Ireedom  and  plainnefs.  So  that  this  Was 
an  infallible  argument  of  the  integrity  and 
Cncerity  of  the  Apoftles,  that  they  fpoke 
always  what  was  proper  and  fealonable  to 
be  fpoken,  the  praife  or  difpraife  of  them'" 
felves,  or  others  was  not  their  bufinefs,  but 
the  Glory  of  God  and  the  good  of  Men. 

They  write  no  Encomiums  upon  one 
another,  .nor  upon  their  Maderhimfelf,  aod 
.they  write  no  inveftives  upon  their  worft 
Enemies,  Judas  and  Herod^  and  Potttms 
Pilate^  but  fet  down  plain  Truth  and 
Matter  of  Fad,  whoever  is  concerned  with 
the  fame  fimplicity,  with  which  they  tell 
their  own  faults.  .. 

What  qualifications  then  can  be  defired 

in  any  wituefs,  which  do  not  all  concur  in 

the  ApofU^s  and  Evangelifts  ?  The  Apo- 

,     i^ftles  fhew  by   their   Writings,  that   tbey 

■ft'Were  men  ot  underftanding  fufficient^;© 

apprehend  the  things  they  attefl:  and  write 

>, about,  and  indeed,  what  man  of  any  un- 

■'  derftanding  is  not  capable  of  witncfling 

'that  to  be  true,  which  he  fees  and  hears.^ 

and  perceives  with  every  fenfe  ^  They  had 

all  the  advantages  and  opportunities  that 

ever  any  wit nclfcs  could  have,   to  know 

what 


^tl^e  Chriftian  Religion,  327 

what  they  faid  to  be  true  3  and  they  were 
plain  men  without  Art  or  Difguife,  bred 
up  moft  of  them  to  mean  and  laborious 
Gallings,  and  they  had  no  expeditions  of 
any  thing  but  fufferings  in  this  Life,  and 
therefore  were  as  far  from  any  Temptation 
as  from  any  poffibiUty  of  impofing  upon 
the  World,  and  they  fet  down  their  oWn 
faults  upon  all  occafions  as  particularly,  -45 
they  do  whatever  elfe  they  relate,  having 
no  regard  to  anything  but  Truth, 


CHAP,    XVI. 

Of  the  Prophecies  an  J  Miracles 
of  the  ApoftkSf  &c. 

THere  had  been  a  long  eeflationor 
intermifSon  both  of  Prophecies  and 
Miracles  in  the  Jewifti  Church  till  the  co- 
ming of  ChriO:,  but  by  the  Delcent  of  the 
Holy  Ghoft  upon  the  Apoftles,  the  Pro- 
phecy of  jf^^e/ was  fulfilled,  and  the  Spirit 
of  God  was  poured  out  in  greater  abun- 
dance, than  ever  it  had  been  before,  in 
bellowing  the  gifts  of  Miracles  and  of 
Prophecy  in  a  more  eminent  manner,  apjd 
to  greater  numbers  of  men,  and  thofeof 
all  Nations,  than  had  ever  been  done  at 
any  time  before :  for  thefe  were  the  Utier 
Y  4.  dnys. 


3|^     Tfe  Reafonab/enefs  and  Certainty 

difjSy  the  laft  diftinftion  of  Time,  or  the 
laft  period  of  the  World,  in  which  God^had 
purpcfed  to  reveal  himfelf  ^  and  this  be- 
ing the  laft  was  in  all  refpeds  the  fuUeft 
and  moA  perfedt  Revelation, 

j.  i\  Spirit  of  Prophecy  was  beftowed 
upon  the  Apoftles  and  others.     A  Famine 
(4)  taken  notice  of  by  Heathen  Authors, 
<V;s«ctoDyvJiich  happened  throughout  all  the  world 
&r'tcn/^  in  the  days  of  C/t?W///if  C^fprwaspropbefied 
Caff.       of  by  Agahi^^  aSs  xi.  i8.  and   the  fame 
Prophet,  both  by  A<^ions,  and  in  exprefs 
Words  fignified,    that  St.  Faul  Ibould  be 
bound  at  Jerufakm^  and  delivered  to  the 
Gentiles,  Ach  xxi.  n.  which  was  likewife 
foretol.d  by  others,    even  in  every  City 
where  that  ApoO:lecame,  J^j>x.  23.    St. 
P<?/^/himfeif  foretold  bis  ovv^n  affiicrions,! 
Thef'nu  4.He  foretold  to  the  Elders  of  the 
Church  cf  Epbeffjs^  that  iren  would  foori 
arife  even  from  among  themfelves,    vvho 
would  divide  and    difturb  the   Church  , 
A&s  XX.  29,  50.  and  he  foretold  the  fame, 
1  T//».  iv.  ->,    2  T/m   in.  I.  St.  Peter   de- 
clared that  /»  the  laji  days  there  would  come 
Scorers  walhjng  after  their  own  hfis,  2  Pet» 
iii.  3    which  prophecy  St  JjtdeSsiw/  fulfilled 
in  his  time,  jude  18.  and  God  know.v^we 
fee  it  fulnUed  in  curs.  ;  For  the  ^coficrs  at 
Religion  would  do  well  toconiider    that 
all  their  mockery  and  atlionis  are  fo  far 
from  doing  any   prejudice   to  Religion, 

thnt 


tf  the  ChrijUan  Religion^  j?p 

that  they  by  that  very  means  fulfil  a  Pro- 
phecy,  and  add  a  confirmation  to  it,  when 
they  think   themfelves  moft  fuccefiful  a- 
gainftit'     St  .P<?«/ fore  warns  the  Thejfaloni' 
Ans  of  the  lying  wonders  and  ftrong  de- 
lufions  and  notorious  wickedne(s,vvhich 
would  break  in  upon  the  Church   at  the 
coming  of  Antichrift  iThef.xx*  3.  aqdthat* 
this  accordingly  came  to  pafs  St-  "john  wit- 
nefleth,  faying,  that  even  then  there  were 
many  Antichrifts,    i  'john  ii.  18.  iv.  5.  ^ 
Johny,     And  though  it  be  variouOy  dif- 
puted,    who  is  the  Antichrift,  i   John,  ii. 
^2.  2  John  7.  fuppofed   to  be  tlie  Beaft, 
Hev,  xiii.     Yet   that  the  Prophecies  con- 
cerning the  Delufions,  and   the  impieties 
and  cruelties  of  Antichrift  exprefs'd  in  the 
Texts  now  mentioned,  and  more  fully  dc- 
(cribed  in  the  Revelation  of  St.  John^  have 
been  in  great  meafurc  already  accomplifh- 
ed,  will  adffiit  of  no  difpute  ^    and  the 
gradual  arid  repeated  accomp  ilhment  of 
th^m  in  divers  Ages,  and  in  fo  n  any  in.  . 
ftances,  is  that  which  has  caufcd  fo  much 
variety  of  opinion  in  this  matter.  Learned 
men  eafily  miftaking  fome  of  the[e  many 
Antichrifts  for  the  Bcaft",    or    the   great 
Antichrift.     In  th.-  Revelation  of  St.  Joh?i 
we  havetheftate  and_evcnts  in  the  Church 
defcribed,' and  many  things  contained  in 
it  we  know  to  be  come  to  pafs,  as  what 
concerns  |:he  fevcn  Churches  oi  Afa^  d-r 

aiAi 


35©      T^f^c  Keafonahlen^fs  and  Certainty 

and  the  obfcurity  of  other  places  is  elfe- 
('3}Eureb-  vvhere  to  be  accounted  for.     (^h)  ^adra- 

lib^Vii.  c'^«^  ^^^  th'^  gift  <^^  Prophecy,  and  it  con- 
561  tinued  in  the  Church  to  the  time  ofjuftin 

lib.  u'   ^' Martyr^  and  oi  lren<eus. 
iib.v.c  7.      II.  The  Miracles  wrought  by  the  Apo- 
ftles  were  according  to  an  exprefe  promife 
of  Chiift  to  them,  th^t  after  his  Afcenfion 
they  (hould  do  even  greater  Works  than 
he  had  done  himfelf,  John  xiv.   12.  that 
is,  they  ftiould  do  werks  tbnt  would  be 
more  eiDinent  and  obfervable  in  rhe  eyes 
of  the  World,  though  not  more  excellent 
and  divine  ^  for  nothing  could  be  greater 
in  that  fenfe  thin  to  raifc  a  man  from  the 
dead.     Which    promiie    was  fulfilled  to 
them  at  the  Feaft  of  Fentecofl,,  vrhcn  mea 
from  all  parts  of  the  world  were  made 
witnelles'^to  it     I  or  they  were  command- 
ed by  our  Saviour  hot  to  depart  from  Je- 
rufakm^  lut  to  wait  for  this  protftife^  and  he 
aifured  them,  that  they  (hould  be  baptized 
vpith  th  I^ohy  G'  y  days  atterhis 

being  taken  up  trom  them  into  Heaven, 
and  that  they  fliouid  teveivs  pouter  after 
that  the  Holy  Ghofl  vpas  come  upon  ihem^  and 
fljould  he  xvitncjfes  unto  him  both  in  ^ervfalem^ 
and  in  .ill  Jud^a^  and  in  Samaria^  and  nvto 
the  utter nf of}  part  of  ti'c  R^irtb^  hdis  1.4,  ^, 
8.  And  this  aiiraculous  power  was 
tifibly  belVowed  not  only  upoa  the 
Apoldes    themfelves,  .,but      upon  (the 

'  (0  huij- 


oftheChrifiiafi   Religion.  531 

(■c)  hundred  and  twenty  mentioned,  A&j(^)  /'^o"" 

>  -^  -^  llrabatur  ^ 

^'  *$'  locus,  ubi 

I  have  Already  (hewn  that  the  ApoftlesfLipercen- 
were  «ifedually  qualified  to  be  witneflesjj^'^^^'l^"'^ 
of  what  they  delivered  concerning  ChrifV,  tium  ani-* 
and  that  they  could  neither  be  deceived  "^^s  fpi/i- 
therafelves  in   it,  nor  could  propofe  any  defcendif- 
advantage  to  themfcives  by  deceiving  p!*  fetHicron. 
thers  5  and  that  if  they  had  deiigned  any  pfjj"^j|j 
deceit,  they  alledged  fuch  circumftancesDr.Lighrt. 
as  made  it  impoffible  for  them   to  have^^^f^'^o" 
paft  undifcovered.     All  which  vi^ill  be  ex   p  ^^"'  '* 
ccedingly  confirmed  by   confid^ring  the 
miraculous  Gifts,  which  the   Apoftles  re- 
ceived by  the  defcent  of  the  Holy  Ghoft, 
according  to  this  promife  of  our  Saviour. 
I  (hall  therefore  (hew  how   the  Apoftlcs 
were  enabled  by  the  dcicent  of  the  Holy 
Ghoft  upon  them  to  become  witnefe  to 
Chrift.     I.  By  the    Miracles   which   they 
wrought   themfelves.     2.  By  that   power 
which  was  conveyed  by  them  to  others  of 
working  Miracles.     :^.  By  their  fupernatu- 
ral  Refolution,    Courage,    and  Patience 
under  their  fiilFerings. 

I.  The  Apoftles  were  enabled  to  become 
witnelfes  to  Chrift,  by  the  Miracles  which 
they  v/rote  thernfelvcs.  This  power  of  ^ 
Miracles  qualihed  them  moft  efFe«aualiy  to 
be  witnefies of  tbcRefurrection  and  Afcen- 
tion.  and  other  Articles  of  our  Faith  .* 
for  they  could  ijeiiih^r  deceive  nor  be  dc- 


ceivf'^ 


532      ^he  Reafonablenefs  and  Certain^ 

ceived  in  thefc  miraculous  Gifts, .  which 
were  beftowcd  upon  them,  to  be  an  aiTu- 
ranee  to  themfelves,  and  an  evidence  to 
others,  that  it  was  the  Caufe  of  God  in 
which  they  were  engaged,  and  his  truth 
which  they  delivered. 

Thev  could  not  be  deceived  themfelves 
undoubtedly  in  a  thing  o^t>>isnatiucfi,  they 
could  not  be  ignorant,  whether  they, were 
real  Miracles  which  they  wroughi;  crnot  5 
they  mu ft  needs  know  whether  ihurown 
pretences  were  true  or  itiife  5  and  whether 
they  could  fpeak  tiie  Languages,  and  do 
the  Wonders,  which  the  world  believed 
them  to  do  and  fpeak  ,  and  they  could 
not  but  know  by  what  power  and  means 
they  were  enabled  to  perform  all  their  mi- 
raculous vVorks.  ^,  :. 

And  thefe  Avorks.  were  of  that  nature, 
and  done  in  that  manner,  that  they  could 
impofe  upor  no  man  bv  theni^  they  could 
not  make  men  believe  ttiai  they  fpoke  all 
kinds  oF  Languages,  if  they  did  not  fpeak 
them>.norch3t  they  cured  all  forts  of  Dif- 
cnfes  if  ihey  had  not- cured  them;  no- 
thing is  more  eafy  thaa  for  a  man  to  know 
a  Liuigujgc  thatheundeiftan^s,  when  he 
hears  ic,  oi  than  for  men  thtt  v/ere  (ick 
to  kno.v  that  they  ajc  recovcied,  when 
they  feel  themfelvc.  ]^cil.  And  the  man^ 
ner  of  rhetr  performing  tlicfc  Miracle,  was 
the  mofl  p- '     '  w.i:d  notorious  in  iti'^tOi 

8f 


of  the  Chrifiian  Religion.  3  3  3 

of  the  time  and  place,  and  the  perfons  on 
whom  they  were  Wrought. 

Our  Savicia  had   been  crucified  at  the 
Feafr  of  the  Palibver  in  the  fight  of  the 
Jews  and  Profclytes,  who  were  met  toge- 
ther from  all  parts  of  the  World  at  that 
Solemnity  .•  and  bin  fifty  days  after  at  the 
next  folemn  Feftival  of  the  Jews,  in  the  ' 
very  fame  City  where  he  had  been  crnci- 
fied'i  in  the  prefence  of  multitudes  of  peo- 
ple of  all  Nations  and  Languages,  which 
came  to  keep  the  Feaft  of  Pe;/^^^ ^^,  the  A- 
poftles  declared  to  them  in  all  their  (everal 
Tongues,  that  this  fame  Jefus  was  by  the 
Almighty  Power  of  God  raifed  from  the 
dead,  and  that  they  were  impowered  by 
him  to   fpeak  all  thofe  Languages.     The 
Apoftles  were  at  the  fame  time  taken  no- 
tice of  to  be  Gallileans^  men  of  low  Birth 
and  of  now  Education,     ^t.  John  in  parti- 
cular was  known  to  the  High  Piieft  him- 
felf,  and  the  reft  were  all  known  to  many 
that  heard  them,   their  Parentage,    and 
place  of  Abode,  and  manner  of  Life  might 
eafily  be  enquired  into .-  for  they  were  no 
ftrangers,  nor  in  a  far  Country  :  and  from 
all  thefe  it  appeared  that  it  was  impoffible 
that  they  (hould  be  capable  of  fpeaking 
any  of  thefe  Languages  but  by  infpiration, 
and    to  (J)eak   all   Languages,  is  a  thing 
which  no  man  ever  could  hope  to  arrive 
at  by  ftudy  or  converfation,    though  he 

ftK>uid 


534      ^^^  ReafonaM^nefi  an  J  Certainty 

fhould  make  it  the  whole  bufideft  of  his 
Life  /  and  therefore  this  could  leaft  of  all 
be  fufpeded  of  men  of  mean  Employ  ments, 
and  who  got  their  Livelihood  by  their 
daily  labour  and  indnftry- 

The  Miracles  which  the  Apoftles  wtought 
were  likewife  in  the  moffc  publick  places  of 
the  City,  and  in  the  moll  publick 'manner, 
upon  perfons  who  had  been  mod  remarka- 
ble, and  generally  taken  notice  of  for  their 
Infirmities.     St.  Peter^  by  pronouncing  on* 
lythefe  words^  hi  the  nd^te  ofjeftts  Chrifl 
ef  Nazareth  rife  tip  and  walk^  Vured  a  nlatl 
of  above  forty  years  of  Age,  who  was 
known  to  have  been  lame  from  his  Birth, 
and  was  carried  and  laid  daily  at  one  of 
the  Gates  of  the  Temple,  where  there  waj 
wont  to  be  the  greateft  refbrt  of  people, 
to  ask  an  Alms  of  them,  that  entred  into 
the  Temple  ^  and  this  man  being  immedi- 
ately cured,  went  with   St.  Peter  and  St. 
John  into   the  Temple,  and  all  the  people 
jfavp  him  w^lk^ing  and  praijtng  Gad,  and  they 
l{new  that  it  was  he^  whkh  fitpr  Almi  at 
the  Beautifnl  Gate    of  the     TtfftpU^     Ads 
iii.  9,  lo.     And  the  Rulersxifthe  Jews  en- 
quired into  the  matter.,  and  upon  exami- 
tiation,  when  theyfarv  the  bdidnefi  of  Ptter 
and  John^  and  perceived  that  they  roere  ftn» 
learned  and  ignorant  >;/«»,    they  marvelled^ 
and  they  took  knovpledge  ofthem^that  they  had 
been  with  Jef/ff,  and  beholding  the  nt4nlx>hid' 


of  the  Chrifian  Religioh,  535 

ay<«  healed  ftanding  with  them^  they  could  frjf^ 
nvthing  againji  it^  but  confeffed  among 
thernfelves,  that  indeed  a  notable  miracU 
hath  been- done  by  them  ,  if  manifefi  to  all 
them  that  dwell  in  Jerufalem,  and  we  cannot 
deny  it^  Afts  iv.  1.3,  14,  1 6. 

By  this  and  other  evident  and  publick 
Miracles  the  miraculous  Power  of  the  A- 
poftlcs  became  fo  much  admired  and  mag- 
nified by    the  people,   that  they  brought 
forth  the  fic\  into  the  Streets^  and  laid  them 
on  Beds  and  Couches]  that  at  the  leafl   the 
Jhadow  ofFeterfajfingby^  might  over  floadow 
fome  of  them.     There  came  alfo  a  multitude 
eut  of  the  Cities  round  about  unto  Jerufalem^ ' 
bringing  fick^  Folks^    and  them  which  were 
vexed  with  unclean  fiirits ,    and  they  were 
healed  every  one^  Atts  v.  15,  i6.     And   in 
this  manner  the  Apoftles  continued  (evcral 
years  in  Jerufalemy  doing  Miracles  upon  all 
occafions,  and  before  all  people.    And  the 
fame  miraculous  power  manifefted  it  felf 
at  Ephefus^  where  God  ivrought  fpecial  Hii" 
racks  by  the  hands  of  Paul^  fo  that  from  hk 
Body  were  brought  unto  the  Sick^  handkerchiefs 
or  apmns^  and   the-  difeafes  departed  from 
them,  and  the  evil  fpirits  went  out  of  thcmj 
Ads  yix.    11,     n.     So  impoffible  was  it 
for  the  Apoftles  ro  deceive  thofe,  before 
whom  their  Miracles  were  fo  frequently 
and  publickly  wrought.     And  yet  it  muft: 
be  much  more  impoffible,  if  any  thing  more 

im- 


33^         The  Rcajonab/enefs  and  Cert  aintf 

impoffible  ran  be  fuppofed,  to-  deceive 
thofe,  upon  whom  their.  Miracles  had  the 
effed  of  reftoring  to  them  the  ufe  of  th^ir 
feet,  their  fight,  and  their  health,  and  e- 
ven  of  raiCing  them  ngainfrom  the  dead. 

And  indeed  none  of  the  Adverfaries  of 
old  of  the  Chriftian  Religion  ever  denied, 
but  that  Miracles  were  wrought  by  the 
Apoftles  5  they  only  difputed  the  Power, 
by  which  they  were  wrought^  they  never 
queftioned  the  reality  of  the  Miracles 
themfelves.  The  Books  of  the  New  Tefta- 
ment,  which  give  an  account  of  thefe  won- 
drous works,  were  written  foon  after  the 
things  related  had  been  done,  and  thefe 
Books  were  in  the  hands  of  Heathens  and 
Jews  as  well  as  Ckr  ftians ,  and  neither 
the  Jews  nor  the  Heathens  couki  deny  but 
that  {uch  works  had  been  done,  they  only 
cavilled  at  the  Power  and  Authority,  by 
which  they  were  wrought,  which,  how 
ground 'efs  and  unrealbnable  foever  it  were, 
yet  was  the  only  evafion  they  could  have, 
when  there  were  fo  many  Chriftians,  if 
they  had  denied  the  matter  of  Fa^,  who 
did  thd  like  Miracles  every  day  to  confute 
them.     For, 

II.  The  Apoftles  not  only  "wrought  Mir 
racles themfelves,  but  conveyed  toothers 
a  power  of  working  them.  Thus  when 
St  Peter  was  fentfor  to  Coyh-ct/uf^  the  f^ofy 
Ghofl  jell  on  all  them  wli'h  beard  tf^e  vporc'^ 
\  ana 


of  the  Chriftiaji  Reiigion.  ^27 

^nd  they  fp/tkf  ^^^^  Tongues,  and  magmfied 
God,  Ad.  X.  44,  46.  -^nd  fo  &t  Ephejif^l 
the  H.  Ghoft  came  on  thofe  whom  St  p4«/ 
had  laid  his  hands  upon ,  and  thejf  fpakc 
with  Tongms  and  Prophefied,  Afts  xix.  6, 
And  this  miracu!ous  Power  was  in  that  e-  • 
vident  manner  received  by  the  laying  on 
of  the  hands  of  the  Apoftles,  that  Si/^jo» 
Magus  oilered  them  Money  to  purchafe  it, 
-^^/ viii.  18.  Now  as  the  Apoftles  could 
neither  be  deceived  themfelves  in  the  Mi- 
racles which  they  did,  nor  deceive  thofe, 
before  whom  they  were  performed,  and 
upon  whom  they  were  wrought  5  fo  cer- 
tainly they  could  never  deceive  (iich  as 
they  conferred  this  Gift  upon.  When  they 
not  only  did  all  forts  of  Miracles,  and 
fpokc  all  Languages  themfelves,  but  con- 
veyed a  Power  likewife  upon  others  of 
(peaking  and  doing,  as  themfelves  did,  this 
was  ftill  a  further  evidence  that  all  their 
pretences  were  real  beyond  all  poflibi- 
lity  of  Deceit. 

Deceivers  would  never  have  done  their  ' 
Miracles  fo  openly,  and  fo  frequently,  at 
fuch  a  time  and  place  ;  they  would  never 
have  pretended  to  a  gift  of  Tongues  at  a 
Feftival,  where  men  from  all  parts  of  the 
world  weire  met  together  5  fo  that  they 
could  attempt  to  fpealc  in  noftrange  Ian* 
guagc,  but  fome  prcfcnc  v/ould  have  dif- 
fiovered  them  ,   if   they    had  not  been 

Z  able 


338       T^he  Reafcnahknefs  and  Certainty 

able  to  rpeak  it.  But  tb.ey  would  leaft  of 
all  have  pretended  to  enable  others  in  an 
inil.<iht,  to  work  the  fame  wonders,'  'dnd 
rpcak  the  fame  Tongues,  only  by  laying 
their  hands  lipdn  them.  Men  that  would 
attempt  all  this,  though  they  were  unable 
to  perform  it,  muft  be  fo  far  from  being 
capable  of  difcourfing  and  writing  as  the 
ApoRlcsdid,  that  they  mufr  be  void  even 
of  common  fenfe  :  and  if  they  could  ftic- 
ceed  in  their  defigns,  and  make  the  woHd 
beii(?ve  that  they  did  ad  and  fpeak  in  this 
mariner,  when  they  did  dot,  they  muft 
have  a'Power  over  th,e  underftandings  and 
fenfe»  of  all  with  whom  they  converfed  3 
which  is  as  (hange  even  as  this  Miraculous: 
Power  itfelf.  They  muft  Work  Miracles^ 
either  upon  the  ob^eds  of  fence,  or  upon 
the  fences  themfelves :  for  in  this  cafe  they 
couUl  never  have  been  able  fo  m  ch  as  to 
deceive  without  a  Miracle ,  and  (ince  God 
would  never  b^ive  empov/ered  them*  to 
work  Miracles  to  deceive,  we  are  certain 
that  their  Miracles  were  all  wrought  for 
that  intent  and  purpofe,  which  they  made 
profeffion  of,  and  to  confirm  that  Dodbrine 
which  they  taught. 

And  this  I  ower  of  Miracles,  which  now 
defcended  from  Heaven  upon  the;  Apoftles, 
and  was  conveyed  by  them  to  others, 
continued  for  fume  Ages  in  the  Church, 
and  approved  it  felf  to  the  vvorft  Enemies 

■-■■'      '^    .»  of 


of  the  Chrifiian  IxeUgwi,  39^ 

of  our  Religion  in  fach  inftances,  as  mrtdc 
make  them  moft  concerned  to  examine  it.       ,. 
(d)  Several  of  the, Primitive,  Writers  wit  \.ii'ix'"'  * 
nefs,  that   nothing   was  more  notorious,  Laftant. 
than  that  the  Devils  were  wont  to  cry  out  ^^'^]l[\^* 
for  very  anguifli  and  torment,  wheq  they 
were  adjured  by  the  true   God,  (c)  and  C}Apo-i 
TeriHllian  made  publick  challenges  to,  the  ^^'^'"^  ' 
Heathens,   that  if  they  would  but  admit 
them  to  this  Tryal,  the  Chriftians  would 
Undertake  to  make  their  moft  famous  Dei- 
ties acknowledge  the  Power  ofChrift,and 
to  make  their  very  Gods  confefs   them- 
felves  to  be  wicked  and  feducing  Spirics, 
or   elfe  they  would  be  contented co  be 
Jlaiq  upon  the  place  5  and  this  he  Wrote 
under  perfecutiocs,  and  in  Apologies  de- 
dicated  and  prefented  to  their  Perfecutors 
themfelves. 

And  indeed  the  Oracles  in  all  parts  of 
the  World  foon  began  to  fail,   fo  as  they 
liad  been  never  known  to  do  before  :    for 
tlicir  Power  began   to  abate    and  decay 
upon  the  approach  of  our  Saviours  Birth 
into  tlie  World,  till  by  degrees  they  quite 
ceafed,  which  the  Heathens  wondered  at, 
arid   were  much  perplext    about  it,  as  we 
learn  from  what  /jthey  have  left  written  (A  cicer. 
upon  tB4t  fubjedt.     And  though  >//^«pS,? 
the   Apoftate   ufed  all  the  ways  that  hedeoracai. 
cpuld  think  of,  to  bring  them  into  credit  Dsfefiu^ 
again,  he  was  never  able  to  effedl  it,  but 

Z  7  the 


540    T^^  Rea/o72abknefs  mici  Ctr taint} 

thernoft  famous  of  them  confefs'd  tohit^, 
when  he  confultecl  it,  that  a  miraculous 
and  Divine  Power  rcfidirig  in  the  Remains 
of 'a  Chrillian    Martyr  after    his  Death, 
would  fuffer  iioanpA'er  to%e  given.    And 
it  is  fd  remarkable,  th^t  I  muft  mention  it 
onc€  Irnore,  that  when  the  fime  Apoftate 
Emperor,  in  hatred  rnd   defpight  to  the 
ChriOaan  Religion,    becnme  a  gtea£t  Pa- 
tron ^f  thc'^cwsvand  encouraged  them  *to 
re-^uili  their  Temple,  frrea;;  balls   of  fife 
brokc'^forth  utlderthe  foundation,  and  de- 
ll ro\|ej    bbvh    the  work  it   felf  and  th^ 
][^eri(otis  employed  in  it.    And  this  we  have 
related,^  not    only  by    fevieral   Chriftian 
Writers  thlt  lived  about  that  'im.e,  but  by 
^)'^^'^.'"an  /<")  Hcnthen  Hiftorian  ,  who  was  then 
b.  :;:siii.  ^*^'*"^'  ^"^  wrote   the    HiO'ory  of  thofe 
t.i'        tirnfe^i,  and  has  (liewn  himfelf  in  no  refpeft 
over  favourable  to  the  Chriftiaiis,  but  was 
a  Soldier  under  Julian^  and  had   no  incli- 
nation to  fay  any  thing  that  might  (ecm  to 
dirajniQi  his  Charader.    The    Jiidgmehis 
alfo  which  belell  fever al    of  the   greatcft 
Perfecutors  of  the  Chriftian  Religion,  were 
fo  miraculous  and  (b  terrible,  as  to  extort 
a  confefiion  frditt  feme  oftll^m  of  Gfdil's 
(/OEui'cb.  Juftice  in  their  IPunilbment,  and  to  fofee 
Hift.  lib.    them  to  re.  call  their  perfecutin(,;Edifts  and 
ir"'c?  I ^r  change  them  for  others  in  favour  of  Clid- 
Ladant'dc  ftianity.     (^)  The  Edids  of  MaximdHus 
iSrec^'fc.^*"^  ^^'Ximinio  this  purpofe  are  to  be 
xx>;iv.  49.  lecn 


of  the  Chrifiian  Religion,  34 1 

ieeti  in  E^febm  :  and  (i)  the  Judgment  (OHii-ron; 
upon  Juliaif  was  fo  fadden  and  fo  remark- 1"/*"*''*  '^' 
able,  that  fome  of  the  Heathen    cavilled, 
that  theGod  of  the  Chriftians  had  not  (hewn 
that  Mercy  and  forbearance,  which  they 
reported  of  him  in  ir. 

And  when  the  Power  of  Miracles  which 
came  down  on  the  day  of  Penteco^  upoa 
the  Apoftles,  and  was  con  inued  in  the 
Church  after  them,  thus  manifefted  it  felf 
in  oppofition  to  the  pretences  both  of  |he 
Jews  and  Heathens  in  fuch  a  manner,  as 
mull:  provoke  them  to  make  all  thedifco- 
veries  they  poflibly  could,  concerning  it, 
when  it  thus  triumphed  over  all  the  Gods 
of  the  Heathens ,  whilft  iu  poor  arid 
perfccuted  Profeflbrs  wer&  under  the 
feet  of  the  Heathen  Emperors,  and  lay 
continually  expofed  to  their  cruelties,  and 
at  the  peril  of  their  Lives  proff^-red  in  pub- 
lick  Apologies  by  a  miraculous  Power  =  or, 
as  the  Apoftle  fpeaks,  by  the  Power  and 
<:Demonftration  of  the  Spirit,  to  prove 
their  own  Religion  true,  and  theirs  h\\Q, 
and  its  crueleft  Perfecutors  were  by  mi- 
raculous Judgments  forced  to  become  its 
Protestors  5  this  was  alt  that  could  be 
defired  towards  the  fulfilling  the  Pro- 
mifc  of  our  vSaviour  to  his  Apoftles,  that 
they  (houid  become  bis  witneiles-to  all  Na- 
|ion#.    But, 

Z  2  HI.  The 


342     The  Reafcnab/enefs  and  Certainty 

III.  The  Gofpel  could  not  have  been 
thus  propagated  unlefb  this  Power  of  the 
Holy  Cjhoft  had  beeq  ftill  further  manifeft, 
by  the  courage  and  refolution  ,    and  pa- 
tience of  the  Apofiles  under  their  fufFerings. 
Our  Saviour  tells  them,  that  they  ihouTd 
receive  ponder  after  that  the  Boly  Ghefi  was 
come  ^on  thern^  to  hecome  witnejfes  unto  hiff/y 
both  in  jert/fakxf/f  and  in  all  Jud^a^  and  in 
Samaria  ,  t^efe-  were  the  places  where  pur 
Saviour  hitHfelf  had  wrought  his  Miracles, 
and^,^\(vhere  he  had  been  hated  and   perfe- 
cuted,,,  and  at  .laft  crucified  ,  and  there  is 
reafcn  to  belie'vc,  that  the  Apofties  went 
not  rfpra  jtrhfaltm  and  the  pans  adjacent, 
[/{J  liU  twelve  yeajs  after  his  Afcention  : 
0^''''!^  and  when  they  hadicaified  his  ReOirreai- 
c.  1 5.      on,  and  preached  his  Gofp^d  to  the  Jew$, 
their  woik  vi-as  not  yet  at  an  end,but  they 
were  tp  be  his  witnf fits  ^//i'/tf   tie  nttermo]} 
parts  of  the  Earthy  and  even  thither  feve- 
1  al  of  them  went  fearing  no  dangers,    and 
being  diOcMiagcd  ^t  no  fuiferings. 

There  is  a  i;i3tural  bolJnefs  2nd  courage 
in  (bnie  men  by  which  they  are  often  car 
ried  both  to  do  and  to  endure  a  great  deal 
more  than  others :  but  it  was  not  fo  with 
the  ApoftJes,  they  were  n  ta^lly  vcrf:^ 
raorous  and  faint  hearted,  they  all  forfooi 
their  Mafter  and  Ced,  when  he  was  fir(t 
apprehended,  and  then  Were  very  bac)^- 
ward  to  believe   his  Refurreviion  ,   and 

when 


^  of  the  Chrf/iiah  Religion,  J45 

when   they  and  the  reft  of  the  Dh'ciples 
were  convinced  of  it,  they  did  not  preach 
it  to  others,  but  after  he  had  bceii  feenof 
them  forty  days,   and    difcouried   with 
them  of  the  things  pertaining  to  the  King- 
dom of  God,  thev  ftill  had  miftaken  noti- 
ons and  expedations  concerning  it  /   a/-e;/ 
they  therefore  were  come  together  they  aak^d  of 
hifffy  Jajingy  Lord  ydlt  thoit  at  this  tmie   re- 
fiore  again  the    K^ingdom   to  Israel.     And 
when     Chrift  was  taken  up  from  them, 
into  Heaven,  they  ftood  g^izing  up  after 
him,  not  knowing  whac  to  think  ot  it,  till 
two  Angels  admonillied  them,  that  it  was 
in  vain  for  them  to  ftand  looking  thas  any 
longer  :  and  afcer  his  Akencion  they  ftaid 
ten  days  before  they  ventured  to  pubiilli 
any  thing  of  what  had  come  to  pals,  till 
on  the  day  of  Fe/;/er^/2in  a  vifible  and  au- 
dible manner,  the  Holy  Ghoft  defcended 
upon  them,  and  quite  changed  their  tem- 
per^ and  of  the  raoft  timorous  made  them 
the  moH:  t-         '  )usaiui  refolatc,  infpiring 
them  with  :.  _..  iie  Vigor  and  prefence  of 
fnind/  • 

For  of  all  their  Miracles  few  feem  to 
have  been  more  wonderful  than- that  firtn- 
m(k  and  conftancy  of  mind,  which  men  fo 
low  and  mean  and  abjed,  and  before  f.> 
fearful,  as  the  Apoftles  were,  now  (hewed 
upoft  all*  pcca (ions.  When  our  Savioiir 
(pake  to*  thefe  his  poor  Dirc:.:^!^'-,  and 
Z  4.  com? 


344       ^^^  Reafotiablenefs  and  Certainty 

commanded  them  to  g9  and  teach  ail  NaMt 
ofjs^  Matt,  xxviii.  19.  it  was  fuch  a  com- 
mand as  no  Ring  nor  Law- giver  ever  pre- 
fumed  to  give,  in  the  height  of  ail  his 
Power  and  Greatneft :  and  when  God 
himfelf  fent  iVl(?/ejtothe  Children  oilfrdel 
only,  Mojes  feared  the  fuccefs,  and  would 
fain  have  declined  the  Melfage.  And  how 
might  the  Difciples  have  replyed  to,pur 
Saviour,  how  (hall  we  preach  to  the  Ro» 
majts^  and  difpuie  with  the  Grdciansy  and 
difccurie  with  the  mod  remote  and  bar- 
barous Nations,  who  have  been  bred  up^ 
in  the  knowledge  only  of  our  own  Native 
Ibng^ue  >How  can  we  compel  all  Nations 
to  forfake  the  worftiip  of  the  Gods  of  their 
fcveral  Coudtries,  and  to  obferve  all  things 
whatfoever  we  are  com.manded  to  teach 
them  >  With  v;hat  force  of  Eloquence  are 
We  fitted  for  fiich- a  r cGgn  ?  What  hope 
can  we  have  to  fucceed  in  an  attempt  to 
fet  up  Laws  in  oppofition  to  the  Laws  -e- 
ftablilhed  for  fq  many  >  Ages  in  behalf  of 
th^^ir  own  /Gods  ?  What  ftrength  can  we 
have  to  overcome  iich  difficulties,  and  to 
accqffiplifn  fuch  an  Ent-erpri^te  ?  But  they 
msLift  no  objc<^ions,  clu'  Saviour  had  con- 
verfed  with  ch^m  forty  days,  alter  nis  Re^ 
furredion,  and  now  tells  them,  that  all 
Power  is  given  untohim  in  Heaven  and  in 
E^:th ,  and  he  commands  them  not  to  depart 
Jr0m  Jerurak^"')  hnt  n^i^iit  for  tht  fromife  of 


cf  the  Chriflian  Religion,  345 

the  Father^  which^  faith  he,  ye  have  heard  of 
me^  Ads  i.  4.  And  when  the  Holy  Ghoft 
was  come,  they  were  endued  by  him  with 
a  courage  and  refolution  almoft  as  won- 
derful as  the  Miracles  they  wrought,  to 
perform  the  great  work  which  lay  befoi»e 
them  .*  they  were  not  in  the  Icaft  daunted 
at  any  dangers,  or  torments,  or  deaths,  but 
went  on  courageoufly  in  their  Duty,  by 
the  power  and  alliftance  of  the  R  Ghoft, 
by  whom  they  were  enabled  to  bring  the 
world  to  the  obedience  of  the  Gofpel  of 
Chrift  .•  They  oppofed  themfelves  to  all 
the  alfaults  of  Men  and  Devils  .•  Nothing 
could  now  difcourage  them,  who  before 
were  fb  timorous  and  unbelieving,  the 
coming  of  the  H  GhoR  down  upon  them, 
wrought  a  mighty  change  in  them,  who 
were  to  ivork  as  great  an  alteration  in  all 
the  world  befides.  St.  Pefcrftanding  with 
the  Eleven  lift  up  hh  voice ^  he  fpcke  with 
wonderful  FvefOiHtioil;  and  the  rcf:  llood 
by  to  bear  witnc!^  t^^^lftie' Truth  of  what 
he  faid.  They  ilood  now  undaunted  by, 
to  teftify  th  It  their  Mailer  was  again  alive, 
who  had  fo-faken  hvxi  as  foon  .^5  Jic  -^^ 
a ppreh '-.  a  n rH  1  tM h at  be fo r e  \6  ft  1  a m(^^ 

f  "'  '    '  :mtd  him  thiice,  being  (rartkd  snd 
a*.  ,^     cd  at    the   Qptftion    of  the  Bign 
Prieft's  Maid,  new  fpeaks  aloud  in  a  vafc      . 
concourfe  ^people,   wi 
fatlnel?,  that  this  done  v/^s  a  ii:tfec»€rt   t-  . 
'^  vidcnce 


34^      T^ke  Reafonabletiefs  and  Certainty 

vidence  of  the  truth  of  what  he  delivered. 
They  were  not  in  the  Icaft  concerned  at 
the  mockery  and  abufes  that  were  put  up- 
on them,  the  Spirit  had  defcended  on  them, 
and  rniled  them  above  fuch  mean  and  fool»  ^ 
i{h  spprehcnf^ons,  rhey  were  now  full  of 
the  H.  Ghols  and  no  worldly  thoughts 
couid  move  rhera,  they  aded  with  the 
force  and  v^gor  of  the  Wind  and  Fire,  in 
which  the  Holy  Ghoft  came  upon  them, 
and  ^vith  as  much  unconceinednefs,  as  if 
they  had  had  no  difficulties  to  encounter  .• 
the  world  they  very  well  knew,  ;indfi)und 
was  againft  tbeai,  bat  they  had  the  aflu- 
rance  ot  his  help,  who  had  overcome  the 
v^orld.  They  were  prelied  on  every 'fide, 
with  want  and  difgrace.,  and  all  manner  of 
hardlhips  ^  fome  mocked  and  reviled 
them,  others  tormented  them  ^  the  rage,  the 
tumultSjthe  confpiracies  ofwholeCitiesand 
Countries  broke  loofe  upon  them  all  the 
malice  and  contrivance  of  Men  and  Devils 
Wa«  joined  againft  them^  and  yet  with  what 
freedom  doth  St.  Peter  fpeak  ?  Te  mm  of 
Jfrael  hear  tbefe  words ^  j^fi^  ofNazaretl\a 
ptan  approved  of  God  amo-'gyoH  hy  wiracies^ 
ind  tvoftders^  and  pg:!s^  wHchGcd  did  by  him 
in  the  mi  v  ^  of  ynu^  as  ye  pur  fehes  alfit 
know  :  A?  V*  tt/»r  dd.icred  by  the  deter m^^^e 
Coimfel  and  fore ^bioiv ledge  -  of  God^  ye  hdm 
iai{C7i^  and  b^  mcked  hands  have  (rucifi^d 
aud  fliii?j^  r^hom  Gad  hath  raifed  up^  where&f 


^xvOf  the  Chri/tian  Religion^  3^ 

n^-  all  are  w'ltnejfes.     Therefore  heifjg  by  the 
right  hand  of  Cod  exalted^    and  having  re* 
ceived  »fihe  Father  the  promife  of  the .  Holy 
Qhofl^  he  hath  fied  forth  this  wkjch  ye  novo 
fee  and  hear ^    Ads  ii.  22,  2^,  14,  ^2.  35. 
And  in  the  third  Chapter,  The  God  of  A- 
braham^  oflfaac,  and  of  Jacob,  the  God  of 
our  Fathers  hath  glorified  his  Son  Jefus^  whom 
ye  delivered  »/?,  and  denied  him  in  the  pre- 
fence  of  Pilate^  when  he  was  determined    to 
let  him  go.     But  ye  denied  the  Holy  one^  and 
the  juji  ,  and  defircd  a  nmrthererto  be  grant' 
edhiito  yfu.  and  killed  the  Prince  of  Life, 
whom  God  hath  raiftd  from  the  dead^  whereof 
we  are  witneffzs^  Ads  iii,  13,  14,  15.     And 
before  the  Council,  0  ye  Rfilers  of  the  People 
and  Elders  oflfrael^  if  ive  thii  day    be  exa- 
mined of  the  good  deed  done  to  the  impotent 
man,  by  what  means  he  is  made  whole  j  he 
it  kiwwn  to  yon  all ,   and  to  all  the  people  of 
Ifraely  that    iy  the  name  of  Jefns  chnji  of 
Nazareth^  whom  ye  cru^ified^  whom  God  rai* 
fed  from  the  dead^  Urn  doth  this  man 

Jiand  here  before  yo^^  ^..joie,  Ih'k  is  the  Ji one 
which  WAS  fet  at  nought  h)i  you  "Builders, 
which  is  become  the  head  of  the  crner,  neither 
is  there  Salvation  in  any  other  :  for  there  is 
ftone  0  her  name  u/idcr  heaven  given  amo''2g 
men^  n hereby  we  ?/'uji  lefavcd.  Ads  iv.  8. 
^f .  And  again,  Ih^.  God  of  our  Fathers^ 
^i^'fi^^P  J^^-)  i»hom  ye  fleiv^  an 4.  hanged 
€n   a  Iree  :    him  hath  God  exalted  with  hif. 

right 


5^8      T&  'Keafonabknefs  anJ  Certaintf 

fight  hani  to  be  a  Prince  and  a  Satiionr^  for 
to  give  repentance  to  Ifr^el^  dnd  forgivehefs 
of  fins ^  and  we  are  his  witnejjes  of  thef 
thiifgj^  and  fo  ? r  dfo  the  Holy  Ghojk^-  v^m 
God  hath  given  tn  them  that  obey  binr^  A&v. 
50,  (Se.  With  what  freedom  and  autho- 
rity doth  he  now  fpeak,  how  unhke  is  he 
How  to  the  man  he  was  before,  when  he 
thrice  denyed  his  Mafter  whilft  alive  ?  And 
what  could  make  fuchan  alteration  iahim 
after  his  Mafters  death  but  a  fupernatural 
Power  ?  What  could  caufe  him  thus  fjrc- 
quentlv  and  earncftly  to  make  an  opeh 
confeilion  of  him  in  the  midft  of  the  peo- 
ple, and  before  their  Council,  if  he  had 
not  known  him  to  be  rifen  from  the  dead, 
and  had  not  done  all. his  Miracles  by  vertue 
of  that  Power,  which  was  beftowed  upon 
hioi  and  thd  reft  of  the  Apoftlcs',  after 
ChriiVs  Afcenfioni?  ' 

And  the  fame  conftancy  and  greatnefs 
of  mind  appeared  in  St.  Stephen^  and  the 
reft  of  the  Diiciples^^'iwhidi  yet  was  accom- 
panied with  equal  humility  and  meekncfs. 
Whether  U  be  >  ight  in  the  fight  of  God  to 
hearken  lirito  yoH^  more  than  unto  God ^  jftd^ 
ye  :  for  vpe  aimiot  hut  fpcj^{^  the  thi-^'  .  irbrrh 
we  have  fecn  and  hctrci^  Ads  iv..  1 9,  'xd. 
You  may  do  your  plcafure,  but  we  maft 
do  our  duty.  Nothiu'i;  of  fury  and  a^^ 
\ence,  nor  of  wildnefs  and  extravagano^i 
but  a  conftant  compofcdnefi  and  gravity; 

and 


of  theChriftianReligio?L  34P 

and  a  rational  fober  zeal  appeared  in  all 
their  behaviour  They  told  a  plain  truth, 
and  then  wrought  Miracles  to  confirm  it, 
and  afterwards  fufFercd  any  torments  ra- 
ther than  they  would  renounce  it,  or  de- 
lift  from  preaching  it.  Though  they 
could  cure  all  Difeafes,  and  difpofiefs  De- 
vils, and  raifc  men  from  the  dead,  or  take 
away  their  Lives  with  a  word  fpeaking  as 
in  the  cafe  of  Ananias  and  Sap  Lira  --,  yec 
they  were  not  exempted  from  fufferings, 
becaufe  we  muft  then  have  wanted  one 
great  argument  for  the  confirmation  of 
our  Faith.  And  the  Gofpel  was  to  be 
founded  upon  principles  of  Love  and 
Goodnefs,  not  of  Fear  and  Aflonithment  , 
and  there  is  fomething  in  the  fufferings  of 
good  men,  which  is  apt  mightily  to  vi'ork 
upon  the  affeftions,  and  upon  any  feeds  of 
good  nature  in  us :  and  therefore,  when 
by  their  Miracles  they  had  raifed  the  ad- 
miration of  the  Beholders,  and  convinced 
them  of  the  Power  by  which  they  were 
wrought,  their  patience  under  fufferings 
not  only  confirmed  them  in  the  truth  of 
Religion,  but  laid  the  foundations  of  a 
Religious  Life,  in  gaining  upon  the  incli- 
nations and  affedions,  and  in  calming  the 
fpirits  and  preparing  them  by  fo  great 
examples  of  patience  to  endure  all  the  ca- 
lamities iacident  to  men.  Who  is  there, 
that  is  not  more  affe^ed  with  the  meek 

and 


35©         The  Reafonablene/s  ancf Certainty 

and  humble  cours/ge,  and  invincible  pati* 
cnce  of  the  Apoftles,  than  with  all  the 
great  Ads  of  the  mighty  conquerours  and 
deftroyers  of  Mankind  ?  A  few,  poor,  uh- 
arraed,  defencelefs  men  (land  before  arm- 
ed Mu  titudes  and  fpeak  with  as  much 
Authority^  as  ifall  the  Power  of  the  \vorld 
were  in  their  hands  5  and  indeed  all  power 
was  in  their  hands,  in  as  much  ashealfift- 
ed  and  infpifed  them,  who  is  above' all. 
They  fpeak  to  Multitudes  Mih  as  much 
freedom  as  to  one  man,  and  to  all  Nations 
with  as  much  eafc,  as  to  one  people. 

And  the  fame  Holy  Spirit,  who  delcend- 
ed  upon  the  reft  of  the  Apoftles  on  the 
day  oCPe^teceji,  defcended  upon  St.  Faul 
at  his  converfion,  and  gave  that  great  A- 
poftle  fo  much  confidence  and  refolution, 
fo  much  patience  aiidze^l  under  his  fuffer- 
ings  which  were  i^o  fevere  and  terrible, 
that  we  can  fcarce  read  them  with 
io  little  horror,  as  hie  underwent  theitiV 

Thus  did  the  Holy  Choft  fit  and  prepare 
the  Apofles  to  be  witncfTes.to  Chrift  by 
'  infpiring  them  with  all  thif  ¥bilr.ge  afpd 
patience,  which  was  necellary  for  thitt^ 
that  were  to  declare  an  ungrateful  and  de- 
fpifed  truth  amongft  thofe,  who  woiild 
think  themfelves  fo  much  concerned  to 
oppofe  and  ftipptefs  it.  ifthey  had  wroii^t 
no  Miracles,  their  courage  and  refolution 
might  have  pafs'dfor  dlVoiindlef^  confld ettce. 


a 


nd 


of  the  Chrifiian  Religion.  35 1 

and  if  they  had  not  had  the  courage  to 
[land  fo  refolutely  to  the  truthof  whatthey 
delivered,  their  Miracles  themrelves  might 
have  become  fufpeded  ^  hut  acting  by  a 
Divine  Power  and  being  fupported  in  all 
their  fufFerings  by  a  ruptm.itural  conllancy 
and  greatnefs  of  Mind,  and  being  fo  fud- 
denly  changed  and  raifed  above  them- 
f elves  in  all  they  did  or  fuftered',  and 
working  the  faniechangein  othcfs',  they 
gave  all  the  evidence  an4  cctcainty  or  the 
truthof  the  Dod  fines  they  taght,  thit  it 
was  poffible  for  men  to  give. 

And  as  a  power  of  working    Miracles 
was  de lived  from  the  Apoftles  down  upon 
their  Difciples,  fo  was  the  fpirit  of  meek- 
nefs  and  patience   under   afflictions  com- 
municated to  them.     And  it  is  obfervable, 
that  God  was  pleafcd  not  to  raife  up  any 
Chriftian  Emperor,  till  above  three  hun- 
dred y  ars  after  Chrift,  that  he  might  (hew 
that  theReligion  which  came  from  heaven, 
could  need  no  human  aid  nor  befupprefs'd 
by  any  human  force  5    and  that  he  might 
recommend  the  great  venues  of  meeknefs 
and  patience  to  the  world  by  the  exam- 
ples of  men  as  eminent  for  thele,    as  for 
the  Miracles  they  wrought,    and  might  in- 
ftruft  mankind  in  a  fuftering  Religion.  For 
to  afFure  the  world  of  the  truth  of  it,  he 
would  not  grant  it  protection  from  Chri- 
ftian Emperors,  ^jdUpoft  of  thcEtnpire  was 


55  2       'Fhe  Reafonablenefs  anc/ Certainty 

become  Chriftian ,,   and    Chriftianityliad 
diffufed  iifelf  into  all  the  known  parts  of 
the  iiarth.     For  before  the  laft  Perfccuti'- 
on,  begun  by  Diockfan.,   (/)  the  Churcbr 
(/jEufeb.  flourifhed  as  much,  and  had  the  favour  of 
i^ift.  \\o.  j|jg  Court,  and  of  great  men,   in  as  high  a 
degree    alir,oiV,    as  under  Conftafjtifje  him- 
fcif  5  till  their  Profperity  caufed  their  fins, 
and  thcfe  brought  Perfccution.    But  at  laft 
the  perfecuting  Emperors  were  forced  by 
a  divine  power,   manifcrfted  in  miraculous 
difeafes  inflii^ted  on  them,    to  reftorc  the 
Chriftians  to  their  former  liberty,  in  their 
worihip  of  God  ^  that  fo  it  might  appear 
to  all  the  world,    that  the  Chriftian  Reli- 
gion needed   no  Patronage   of  men  j    for 
Cod  would  compel  its  worft  Enemies  to 
become  its  Protedgrs,  when  he  faw  itiit. 
(m)  So-   ting.     And  (mj  when  Julian  made  it  his 
zom  ub.v.  great  aim  and  bufinels  to  reflore  Paganifm 
again  in  the  world,   he  faw^  to  his  grief, 
how  inefFeftual  all  his  endeavours  proved  5 
he  obferved  that   the  Chriftian  Religion 
ftill  retained  a  general  efteem  and  appro- 
bation, and  that  the  Wives  and  Children 
and  Servants  of  his  owmPriefts  themfelvcs 
were  moft  of  them  Chriftians. 

If  any  one  then,  upon  a  ferious  confide- 
ration  of  all  circumfiancesj  can'withftand 
the  conviftion  of  fo  great  evidence  ,  I 
would  only  ask  him,  whether  he  believes 
any  Hiftory,  oireUuionof  maitcrsof  fad, 

which 


V  ^  of  the  Chri/Iia?2  Religion,  3  5  3 

which  he  never  faw,  and  defire  him  to 
(bew  what  degrees  of  certainty  he  can  dif- 
ccrn  in  any  of  them,  which  are  not  to  be 
found  here  :  and  befides  to  confider,  that 
if  in  a  vicious  and  fubtile  Age,  a  Dodrine 
fo  contrary  to  flefti  and  blood,  by  fo  weak 
and  incompetent  means,  could  obtain  fo 
univerlaily  amongft  men  of  all  Tempers , 
and  ProfefTions,  and  Interefts,  in  all  Na. 
tions  of  the  world,  againft  fo  violent  op- 
pofition,  without  the  help  of  Miracles  5 
this  is  as  great  a  Miracle  as  can  be  concei- 
ved :  either  therefore  the  Chriftian  Reli- 
gion was  propagated  by  Miracles,  or  it 
was  not  5  if  it  was,  then  the  Mi'-acles,  by 
which  it  was  propagated,  prove  it  to  be 
from  God  ,  if  it  was  not  propagated  by 
Miracles,  the  Propagation  itfclf  is  a  Mira- 
cle, and  fufficient  to  prove  it  to  be  from 
him. 


a         CHAF^. 


354      ^^*^^  Reafonabknefs  and  Certainty 

CHAP.     XVII. 

6}  the  Writi?igs  of  the  ApopJes  ati^ 
Evangelifts. 

IT  is  juft'y  efteemed  a  fufficieut  reafon 
for  the  credibility  of  any  iflory,  if 
it  be  written  by  mt  n  of  lotegriiy,  v^n 
who  have- no  fufpicion  upon  them  dflBT- 
honefty,  and  have,  no  Temptation  to  de- 
ceive, and  who  relate  nothing,  but  of 
their  own  Times,  and  within  their  own 
knowledge ,  though  thQ  Authors  never 
fuitered  any  lofs,  nor  run  any  hazard  in 
ailerting  what  they  deliver.  But  the  Hifto- 
ry  of  Clui-  '  this  further  advantage, 
that  many  c .  .- ..  i*U)ft  cpnfidcrable  things 
in  it  were  done  in  tile  ljg])toi  his  enemies, 
and  that  which  is  an  Hidory  to  future 
Ages,  was  rather  an  Appeal  to  that  Age, 
whether  the  things  related  were  true,  or 
not. 

The  Hiftory  ot  our  Saviour's  Life  and 
Death,  and  Refurredion,  and  Afcenfion, 
as  it  hath  been  proved,  was  attefted  by 
his  Apoftles,  to  the  faces  of  his  very  Cru- 
cificrs  5  and  they  all  remained  upon  tli^ 
place,  where  what  they  witnelled  had 
been  done,  for  fevcral  years  afterwards, 
declaring  and  preaching  to  all  peopje,  the 

things 


of  the  Chriflian  Religion,        '    35^ 

thinjjs  which  they  bad  Qitn  and  heard. 
And  foon  after  his  AfcenOon^  when  allthe 
proceedings  ugainft  him  were  freHi  in  me- 
mory, they  committed  the  fame  to  writing 
in  Greeks  which  was  the  moft  common  lan- 
guage, and  gei.erally  known  nt  that  time. 
St.  Matthew^  who  firft:  penned  his  Gofpel, 
is  faid  to  have  written  it  in  Hebrew  or  Syri- 
ack^  (tho  it  was  foon  after  tranflated  into 
Greek.)  (^o  that  whoever  of  the  Jews  did 
not  underftand  the  Greek  tongue,  might 
read  the  Gofpel  in  their  own  Language. 
Not  long  after  the  other  Gofpels  were 
penned,  and  they  were  all  in  a  (hort  time 
difperfed  into  the  feveral  parts  of  the 
world,  and  tranflated  into  all  Languages. 
It  is  particularly  related,  (^)that  St.  John's  (^a)  Epi- 
Gofpel,  and  the  j^cIs  of  the  Apoflles  were  phan.Hi- 
foon  tranflated  into  the  Hebrew  tongue.      ^^^'  ^^'°"* 

The  Evangclifts  give  fuch  an  account 
both  of  the  Birth  and  Death  of  our  Savi- 
our, as  muft  fuppofe  them  recorded  ati^<7^e. 
For  there  the  cenfual  Tables  were  kept, 
where,  by  St.  Lukes  account,  the  name  of 
our  Saviour  muft  have  been  regiftered  5 
and  his  Death  and  Reflirreftion  were  fo 
remarkable,  as  they  relate  them,  that  ac- 
cording to  the  cuftom  ufed  in  the  Go- 
vernment of  the  Roman  Provinces,  the 
Emperor  muft  have  a  relation  lent  him  of 
them,  and  (as  I  have  (hewn)  both  Jftjiif^- 
Martyr  and  TerfMan  appeal  to  the  Ro' 
Aa  2  man 


g5<^    I/;e  Keafo7iable7iefs  afiJ  Ctr taint ^ 

nan   Records  "for   the  truth  both  of  the 
Birth   and    Rcfurredion  of   our    Saviour. 
The  memory  ctt  the  Maiiacre  of  the  Infants 
by  Herod  is  ptefcrved  to  us  by  a  faying  of 
(3Macrob.  J^^f^y^^  concerning  Ecrod  upon  it  C^), 
hSrt\  ^  which  ismentioncd  in  Mdcrobius2i  Heathen 
Author.     For  Augiijiui^  was  told,    that   a-' 
mcrjg  others,    Herod  had  ca\  fed  his  own 
child  tobefliiin:,  which,  whether  true  or 
no,  gave  ccc  ;lion  to  the  Fnlperor  to  make 
this  obfcr^ntion,  that  it  was  better  to  be 
hcrod'b  Swine  than  his  Son.     Tdcitrf^  mcn- 
tir.ns  our  Saviour's  fuifering  under  Pontim 
Ti'ale^    and  'JcrtuUian  in  his  (c)  Apology 
(r)Tt-   .  tells  the  Heathens  that  the  miraculous  E- 
Apoi.c.M.^Pjp^--^   of  the  Sun,  which  was  at  Chrifl's 
Death,  frood  upon  Pvecord  in  their  own 
Regiflcrs  ^  whether  it  were  for  the  ftrange- 
nefs  of  the  thing,   ft  being  contrary  to  the 
courfe  of  Nature,  or  that  their  fuperCrition 
had  made  it  cafromary  to  rcgifter  all  the 
Eciipfcs  which  hap|>cncd. 

The  d'urt^bncfs  ofZacharras  till  the  Gir- 
cumcilion  of  hts  Son  'John  the  Baptijc^  was 
a  notorious  publick  thing,  and  the  people 
v/ho  waited  fo:'  him,  and  ^marvelled  that 
he  t  rried  fo  long  in  thef  Temple,  perceived 
at  hib  ct  min;]:  our/  that  he  had  leen  a  Vjfi- 
on,  ahd'plx  ^h'r7<T*i  ff'lann.;  to  that  Hiftory 
"Were  ?;p:fed  'k'  -h  ail  the  hill  ^nn- 

try  cfjiidcn^    Li;l;c  i.  :i.     That   the  wife 
men  came  from  the  taft  at  the  fight  of  the 

Star  ^ 


cj  the  Chrifiian  Religion,  3«^  7 

Star  5  that  Herod  heard  of  this,    and  wj>s 
troubled  at  it,  and  all  jernjalcm  with  him  •, 
That  he  gathered  all  the  Chief  Prielh  and 
Scribes*  together,  and   demanded  of  them 
where  Chrift  fnould  be  bo.  ns  and  that  they 
anfwered,  /\tBet.hIehef^/o(  j^iciar,  citing  thq 
Prophecy  of  M/rv^  ^  That  Hcrod^  when  he 
had  rnquired  of  the  wife  men  concerning 
the  Star,  and  enjoyned  them  to  bring  him 
word  where  the  yonng  chjld  was,  being 
difappointed  by  their  returning  honv"  ano- 
ther way,  flew  all  the  chjldrc?i   that  iv^ire  m 
Bethlehem^  and  in  all  the  coajh  thereof^  from 
two  yea-^i  old  and  under  ,  thefe  are  things  of 
that  publick  nature,  thatit  vvasi'r.poiiible 
they  fhould  be  feigned,  when  St.  Matthew's 
Gofpel  was  firft  pubiifned.    If  they  had  not 
been  true,  thoufands  mufi:  have  been  able 
to  contradid  them,  and  difoovcr  the  falfe- 
hood  of  them.     When  matters  of  facl  are 
related,    with  fo  many  manifeil:  and  pub- 
lick  circumftances,    it  is  an  appeal  to  the 
world  for  the  Truth  of  v/hac  is  written  j 
and  no  man  of  common  lenfe  would  con- 
trive a  falfe  ftory  with  fuch  publick  circ 
cumfranccs,    as  that  every  Reader  msy  be 
able  to  difprove  it.     tf  any  rnr^n  (hould  af- 
firm, that  in  fuch  a  City  or  Viilage  in  E;?- 
gland^  at  the  command  of  fuch  a  King,  and 
at  fuch  a  time,  within  our  memory,  ail  the 
Infants,    from  two  years  old  and  under, 
were  murthered,  he  muft  fcarce  eTipen:  to 
A  a  ^  b? 


558     The  Rj^^fgnailenefs  and  Certainty 

be  believed,  or  to  confirm. any  thing  elfe 
liC  has  'O  deliver,  by  fuch  a  H^lion  to  in- 
troduce, it. 

The  Triumphant  fhouts  and   Hafannd's 
of  the  multitude  atChrifts  entrance  into 
jernfulep/j  v^'Yitr^hy  all  tke  City  was  moved^ 
}Aztz.^^i.  10, 1  r.    immediately  before  the 
Pa  Hover,  when  there  was  the  greateft  con- 
courfe  of  people,    was  a  thing  that  could 
.net  foon  be  fprgottcn :    at  the  fame  tipae 
/^e  cirove  out  all  ih^t.  fold  and  bought  in. the 
Tehjplc,  and  overthrevc  the  Tallies  of^ihe  Mot 
»e^'  char? J  as  ,   and  when  he   was    in  the 
Temple,  tlQ  blind  and  tl^c  ht^c  .catas  to  him 
and  he  healed  thefn  3  and  the  chief  Triers 
and  Scribes  fanp  the  wonderfnl  things  that   he 
did^  and,  the  Children  crying  in   the  Temple 
Hofannah  to  J  he  So^i  of  David^and  they  veere 
fore  difpIcafedM-  it.  The  Evangelifts  would 
never  have  broupht  '-v   the  ChirF  Priefts 
and  Scribes   .then  .  vvlth  l^  ole 

people  of  J-mfalc?//.,  aiui  the  vaft  numbers 
of  Jews  and  Prbfelytes  oat  of  all  Natiop^i 
a/Temblcd  at  tjie  Pailovei,  as  fpet^^torsjiiad 
witnefTes  of  th^fe  things,  if  th^y  had  not 
been  fo  certain  of  thgii  as  to  appeal  to 
thetii  all  L:  vbctrjih  of  what  they  relate 
fb  lately,  and  fo  foleninlv  nnd  publickly 
done. 

The  darkncfs  of  xhe  whole  earth  i<^)r 
three  hoiirs  togcthjer  in  the  mid  ft  of  ^ 
day,  the  veil  of  the  Temple's   being  rent 

from 


of  the  Chriftian  Religion.  g^p 

from  the  top  to  the  bottom,    the  Eirth- 
quake,  and  the  rending  of  the  Rocks,  and 
the  opening  of  the  Graves,  are  things  that 
muft  have   been    generall3^   known,  and 
could  not  be  feigned  5  or  if  dny  man  can 
be  fo  vain  as  to  imagine  they  mip,ht  5  let 
him  but  coniider,    whether    fuch  t Hindis 
could  now  be  impofed  upon  any  people, 
by  the  writings  of  a  few  men,    as  done  in 
the  Metropolis  of  a  Nation,   at  a  folemn 
|ime,  within  the  memory  of  thoufands  ycc 
living,  who  are  able  to  contradict  them 
from  their  own  certain  knowledge.     If  a 
man  (hould  pretend  \  that  but  a  few  years 
ago  in  the  chief  City  of  any  Kingdom  Or 
Nation,  one  part  of. the  principal  Church 
was  rent  from  the  bottom  to  'he  top  by 
an  Earthquake,    which  tore   afunder  the 
Rocks,  and  opened  the  Graves  of  the  dead, 
and  that  at  the  fame  time,  the  Moon  be- 
ing in  that  pofirion,  that  the  Sun  could 
fuffcr  no  Eclipfe,  the  Sun  was  darkned 
from  twelve  at  Noon  to  three  in  the  After- 
noon, could  he  hope  to  gain  any  credit  or 
belief  to  any  Dodrine  he  had  to  propa- 
gate, by   feigning  fuch  circumdances,   as 
X^ouid  put  it  into  the  power  of  every  man 
that  heard  ot    them    to  difprove   him? 
Would  not  this  be   the   readied  and   the 
moft  efFedual  v/ay  he  could  poflibly  invent, 
to  cxpofe  himfelf  and  his  Caufe  ? 

A  g  4  Th::' 


5^0        The  Reafonabknefs  and  Certainty 

The  Death  of  yW/?<f,  and  ihecaufe  and 
manner  of  it,  which  is  fo  clear  a  vindica- 
tion of  our  Saviour,  and  lo  plain  a  proof 
that  he  is  the  Chrift,  was  h^own  unto  all  the 
dwellers  of  Jerfile^^  infomuch  as  that  fcld 
was  called  in  their  proper  tongue  Aceldama^  that 
Uitojay^  the  field  of  Bloody  Ads  i.  19.  Matt, 
xxvii.  8.  If  this  field  had  not  been  fo 
called,  and  this  had  not  been  well  known 
at  Jenifakm,^  would  any  man  have  written 
in  this  manner  > 

And  befides  the  XI f.  Apoftles,  and  the 
LXX  Difciples,  who  all  believed  and  at- 
tefted  the  truths  contained  in  the  Evangc- 
lifts,  many  perfons  of  Authority  and  Note 
among  the  Jews  are  mentioned,  who  would 
have  found  themfelvc'^  concerned  to  dif- 
prove  what  is  related,  if  it  had  been  falfe. 
i^k'odeKws  is  faid  to  have  come  to  Chrift 
by  night,  whow.isa  Pharifefand  a  Ruler 
of  the  Jews^  John  iii.  i.  vii.  50.  xix.  :j9. 
and  tp  put  this  mark  upon  him  three  feve- 
ral  times,  1  hat  became  to  Jefus  by  night, 
anddurft  not  own  his  coming  to  him, 
v/as  no  flattering  cbarafter,  or  fuch  as 
might  engage  Nicodenjus  or  his  friends  to 
diilemble  the  injury:,  if  it  had  not  been  ttue 
that  Nicodewus  was  his  Difciple.  The  like 
is  laid  of  jofcph  ot  Arimathca^  a  rich 
nianand  an  honourable  Counfellour,  Matt, 
Kxvii  57.  Mar  xv.4;.that  he  was  aDif- 
ciplc  of  Jejns  ,    hut  Jecretly  for  fear  of  the 


V    of  the  Chilian  Religion.  ^6i 

J€wsy  John  xix.  38.  Herod  and  Pontius 
Pilate^  Annas  and  Caiafhas:  and  fever alo- 
jher  perfons  particularly  named,  and  moft 
of  them  with  no  commendation,  but  with 
that  Character,  which  the  Truth  of  the 
Hiftory  required,  would  be  concerned 
themfelves,  or  their  Friends  and  Relations 
for  them  after  their  deceafc,  toexpofe  any 
falfhood,  that  could  have  been  difcovered 
in  the  Hiftory  of  our  Saviour. 

The  other  Books  of  the  New  Teftament 
are  explicatory  and  confequential  to  the 
Gofpel  or  Hiftory  of  Chrift  5  and  befides 
they  contain  many  memorable  and  publick 
Fadts,  as  the  fpeaking  of  all  forts  of  Lan- 
guages, and  working  all  kinds  of  Miracles 
at  the  folemn  Feaft  of  Pentecoft  5  and  the 
converfionof  many  thoulands  thereby,  the 
frequent  examination  ot  the  Apuftles  be- 
fore the  Council  at  Jerufnkm ,  their 
Preachings  and  Miracles  in  the  moft  pub- 
lick  places,  as  in  the  Temple,  in  the  Streets, 
d^c.  thefeare  things  that  could  not  be  im- 
pofed  upon  the  world  in  tht  very  place, 
and  in  defiance  of  that  very  people,  before 
whom  thev  are  faid  to  have  been  done. 
Gamaliel^  CJonyftJts  the  Areopagite^  Serghts 
Pauluf,  Simon  Magus ^  Fehx^  J^ing  ^g^^PP^t 
Terthlhts^  Gallio^  and  others,  v^'ere  Names 
of  too  great  Note  and  Fame  to  be  ufed  in 
a  falfe  ftory,  in  which  they  are  fo  much 
concerned.     And  all  their  Proceedings  ip 

the 


^6  2      The  Reafonahlenefs  and  Certainty 

the  Cdurts  of  Judicatnre  were  kept  npon 
record,  and  therefore  could  not  be  pre- 
tended (without  be jr^  difcovered)  by 
thofe,  who  always  had  fo  many  Adverfo- 
ries. 

The  Miraculotis  •  power  bcftowed  upon 
the  Apoftles  was  chiefly  employed  in  cii- 
mv.A  '-  -ifcafies,  and  for  the  health  and  pre- 
servation of  Mankind,  but  they  had  a 
power  of  inili6rint!j'  Oifealifs  likewife  and, 
death  it  felf  upon'iu^>  occaiions,  as  in  the 
cafe  of  Ananhn  and  Sd^hiy-a^  Ad  v.  of  E- 
lyfftcrs  the  Sorcerer,  Act-  ^iii  and  the  in- 
ccftuous  Corhithjan  iCor.  v.  \nd  when 
this  w.?s  dmvi  by  privrste  men  and  divulged 
td  the  world,  with  the  names  of  the  per- 
•l^ns  who  intiided  difeafes  and  death  it  felf, 
and  of  thofe,on  whom  they  weteinflifted, 
this  is  an  evidence  both  of  the  truth  qf  the 
matter  of  Faft,  and  of  the  power  by  which 
it  was  done:  for  no  A-^^l-ir  could  think 
to  ferve  his  FrienJ  or  (c  by  relating 

things  of  thijfhatuite  unlets  they  had  been 
evidently  done  in  a  miraculous  mann,er, 
and  by  a  Divine  Commiffion  and  Autho- 
rity* 

The  Con ver (ton  of  St.  Paul  was  a  tMffg 

fomcrnorc>b]e/both  for  the  manner  d^i^ 

and  for  the  bulinefs  he    was  g^^ing  about, 

':»nd  theperfo\s  that  employed  him,  and  for 

'his  known  zeal  at  other  times  in  perfecu- 

ting  the  Church,  that  St.  V^d  appeals  to 

■    '  King 


c/  the  Chritlian  Religion^  3^3 

King  Agrippa^  as  one,  who  could   not   be 
ignorant  of  a  thing  fonotgrio  s,  ^0//  xxvi. 
26.  and  it  was  the  great  providence  and 
wirdomof  God,  that  a  man  fo  well  known 
and  efteemed  by  the  Pharifees  and  Chief 
Priefts  before  his  converfion,  (hould  be  the 
gccateft  inftrument  both  bv  hi&  preaching 
and  writings  for  the    propap;ation  ot  the 
Gofpel  5   and  both   his  Epiitles  and   the 
other  Books,  of  H.  Scripture  have  the  fam^ 
proof  from  the  obfervations  already  men- 
tioned,   concerning  the   names  and  cha- 
raders  of  perfors,  and  other  circumftances. 
And  they  were  always  read  in  the  Aflem- 
blies  of  Chriftians,  and  were  appointed  to 
be  read  in  them,  Coloff.  iv.  16.  i  Theff.v,2yi.' 
And  the  writings  both  of  him,  and  of  the 
Evangelifts,   and   the  other  Apoftles,   are 
cited  by   Authors  contemporary  with  the 
Apoftles,    by  Barnabas  aw  Apoftie  himfelf, 
and  by  Cler/?ens  Komanus^  Ignatius^  Polycarp-^ 
df^c.     and  they  have  been  acknowledged 
to  be  the  genuine  works  of  thofj^  whofe 
qwes  they,  bear,  both  by  Jews  and  Hea- 
thens,   and  particularly   by  Trvfhon   the 
Tew,  in  his  Dialogue  with  Jnfiin  Martyr '-, 
and  by  Jnlia^  (e)  the  Apoftate.     It  is  e- 
nough  in  this  place  to  obferve,    that  (ex  (,-^  ^^pu^r 
cepting  fome  very  few  Book .,  of    which  Cyrii.iib.x 
an  account  (hall  elfewhere  be  given)  the 
Books  of  the  Scriptures  ^of  the  New  Tefta- 
ment  have  teen  received  a?  ;.^t  Tjine  from 

their 


3^4       ^^^  Reafonabknefs  and  Certainty 

their  firfl:  appearance  in  the  world,  during 
the  Lives  of  their  feveral  Authors,    and 
have  been  dchvered  down  for  fuch  through 
the  feveral  ages  of  the  Church,  in  the  main 
they  have  been    fo  unanimoufly  received, 
and  fo   fully  attefted    by  Chriftians,  that 
the  Je  vvs  and  Heathens  themfelves  never 
denied  them  to  be  genuine    nor  ever  pre- 
tended the  principal  matters  of  Fact  to  be 
Eafcb-  lib.falfe  or  doubtful.     Many  of  the  Eye-wit- 
tii.  c.  2p.  neiles  to  the  Miracles  of  our  Saviour  and 
his  Apoftles  lived  to  a  great  Age,  St  John 
himfcif  above  an  hundred  years,  and  he 
preached  the  Gofpel  abovi  feventy  years. 
Simeon  the  Son  of  Ckopas^  lived  to  an  hun- 
dred and  twenty  years,  and  Polycarp  the 
Difciple  of  St.  John  to  fourfcore  and  fix, 
(T)  Id-  Ifb.  ot  whom  (/  )  Jren<eHs  in  his  Epiftle  to  Flo^ 
V.  c.  a-?.    rmus2L  Marcionite  declared,  that  he  remem- 
bred  exaftly  what  he  had  heard   Polycarp 
difcourfe,  concernine  the  account  of  the 
Miracles    r^tid ;  Dodtrme  of  our    Saviour, 
whi'jii  he  had  received  from  St.   John  and 
others,  who  had  converfed  with  Chrift  and 
th?.t  it  differed  in  nothing  from  the  Scrip- 
tures. 

And  bciides  the  infpircd  Writings,  the 
chief  points  of  the  ChriOian  Religion  were 
teftined  in  Apologies  vv^ritten  from  time  to 
(i)  Eufcb  time  to  the  Heathen  Emperors  themfelves. 
NiiK  lib.!/.  (i£)  ^uiclratm^  Biftiop  cf  ^'//beKj,  in  his  A- 
kcl.^.tib .'  Po^ogy  ^o  Adrj;^ii  declared,  that  perfons 
i  1.0*56,57.'  whQ 


of  theChriftia?i  Religio7i.  3^5 

who  had  been  healed  by  our  Saviour,  and 
others  that  had  been  raifed  from  the  dead 
by  him,  were  ftill  living  in  his  time.     Ari- 
jiides  prefcnted  an  Apology  to  the  fame 
Emperor.     Jujiin  Martyr  wrote  »-wo  Apo- 
logies, the  firft  dedicated  to  Antoninus  Pius 
and  his  two  Sons,   and  the  Roman  Senate  5 
the  latter  to  M.  An-oninuy  and  the  Senate  5 
(h)  Melito  BiPnop  of  6'^r^^,and  ^pollmaris\2-^f^[ 
Bilhop  oiHieravolk^  likewife  wrote  a  Vin- 
dication of  the  Chriftian  Religion  to  Af. 
Antoninus:  Athmttgoras  offered  his  Apology 
to  M,  AttnliHs  and  Commodns^  (ji)  Meltiddes  {j)  EaC^bi 
to  Commodus^    or  to  the  Deputies  of  the  ^^'^-  ">  c. 
Provinces.     (4)  Apollonins,  a  Roman  Sena-  (^  jjj^^ 
tor,  made  a  publick  defence  of  the  Chrifti-  Catai. 
an  Religion  in   the  Senate  of  Rome,  and  ^^^^^'  ''^' 

»-i-^  Veil. 

Tertullian  prefented  his  Apology  to  the  Se-  '  ' 
nate,  or  to  the  Governors  of  the  Provinces, 
And  the  Apologifts  did  not  dwell  onlyup* 
on  generals,  but  defcended  to  fuch  parti- 
culars, as  to  appeal  to  the  publick  Records 
for  the  truth  of  what  they  delivered  con- 
cerning the  place  of  our  Saviour's  Birth,, 
and  the  manner  of  his  Death  and  his  Re- 
furredion  .*  fo  that  the  principles  and  foun- 
dations of  the  Chriftian  Religion,  were 
from  the  beginning  aiferted  in  publick 
Writings,  dedicated  and  prefented  to  the 
Heathen  themfelves  ,  who  were  moft 
concerned  and  moO:  capable  of  dif- 
proving    it  ,     if    it    had      been     falfe. 

(0  And 


j66         The  Rcajonablenefs  and  Certainty 

(p  Eufeb.  (/)  And  though  the  Ads  which  were  forged 
lib.  ix.  c,  yfjjjer  the'  Emperor  Maxifmn  ,  and  pre- 
^*  '  tended  to  be  Pilate  s,  were  by  his  command 
fent  into  all  the  Provinces  of  his  Frapire^ 
and  publiflied  in  all  places,  and  ordered 
to  be  taught  Children,  and  to  be  learnt  by- 
heart  by  them,  yet  all  this  malicious  care 
and  contrivance  was  inefFedual  to  the 
fuppreffing  the  Truth  of  he  Hiftory  of  our 
Saviour,  which  wasfo  wellattefted,  and  fo 
fully  publifhed  amongft  all  forts  of  men, 
that  it  was  impoffible  to  extirpate  the 
belief  of  it-  And  this  Emperor  hira- 
felf  (as  I  before  (hewed)  was  by  miracu- 
lous Difeafes  intlitted  on  him,  forced  to 
rctrad  by  a  publick  Edift,  his  praftices 
againft  Chriftianity,  and  to  acknowledge 
that  his  fins  and  blaipheraies  againft  Chrift, 
were  the  juft  caufe  of  his  Punifh- 
ment* 


CHAR 


of  the  Chrifiian  Keligmi,  3^7 

CHAP     XYllL 

Of  the  DoBrines  contained  in  the 
Holf  Scriptures. 

THe  Scriptures  muO:  be  n.knowl edg- 
ed by  all  confiderate  raen,  to   con- 
tain excellent  Rules  and  P;  ecepts  for  the 
Government  of  our  Lives,  and  it  cannot 
be  denied  that  it  is  to  thefe  we  owe  the 
Peace  and    Happinefs  we  enjoy,  even  in 
this  world.     It  is  therefore  the  intcreft  of 
every  good  and  prudent  man  to  wiCh  the,^ 
Chriftian  Religion  true  ,  though  it  were, 
not  fo,  and  there  can  be  no  caufe  to  wim 
it  falfe,  but  our  own  fin  and  folly.     And 
this  of  it  felfisagood  argument  that  it 
is  true,    becaufe   it  is  for  the   benefit  of 
Mankind  that  it  fhould  befo,  and  upon 
that  account  it  carries  thevi(ible  CharaCteriJ. 
of  Divine  Wifdom  and  Goodnefs  in  it :  for 
it  is  certain,  that  the  Religion,  which  God 
has  eftablifbed  in  the  World,  mud   be  of 
this  nature, that  noii^  but  wicked  mencan 
diflike  it,    and  that  all  fober  and  good  . 
men  muft  be   well   fatislied  with  it,  and 
mightily  enclined  to  believe  it,  nay  even 
the  worft.  men  muft  be  forced  to  confefs, 
that  they  owe  their  own  fafety   and  pro- 
tection to  the  Doctrines  of  it.     And  that 

fuch 


3^8       The  Keafonallefiefs  and  Certainty 

fuch  is  the  nature  of  the  Chriftian  Religion, 
will  be  evident,  if  we  confider  that,  I.  It 
teacheth  an  univerfal  Righteoufnefs   both 
towards  God  and  Man.  II.  It  Jayeth  down 
the  only  true  Principles  of  Holinefs.  IIL  It 
propofeth    the   moft    efFeftual    Motives. 
iV.  It  affords  the  greateft  helps  and  aflift* 
ances  to  an  Koly    Life.    V.  It  expreffeth 
the  greateft  compaflion  and  condefcenfion 
to  our  infirmities.    VL  The   propagation 
of  the  Gofpel  has  had  mighty  effeds  to- 
wards the  Reformation  and  Happinefs  of 
Mankind.     VII.  The  higheft  myfterics  of 
the  Chriftian  Religion  are  not  merely  fpe- 
culativc,  but  have  a  neceflary  relation  to 
Practice,  and  were  revealed  for  the   ad- 
vancement  of  Piety  and  Virtue  amongft 
men. 

L  The  Chriftian  Religion  teacheth  an 
UniveralRighteoufiiefs  both  towards  God 
and  Man.  It  teacheth  us  the  nature  of  God, 
that  he  is  a  Spirit,  and  therefore  ought  to 
be  worftiiped  in  Spirit  and  in  Truth,  and 
gives  us  an  account  of  the  Power  and 
Wifdom  and  Goo  'nefs  of  God  in  the  Cre- 
ation of  the  World,  and  in  the  various  dif* 
pcnfationsof  his  Providence jn  the  prefcrf 
vation  and  Government  of  it,  and  efpcci- 
ally  in  the  wonderful  work  of  our  Re- 
demption. God  is  reprefented  in  the 
Scriptures,    as  Jlorv  to  anger    and  great  in 

Powsr^ 


--'■'■:>-  of  the  Chriftian  Reiigion,  3^^ 

Power^  and  vpho  will  not  at  all  acquit  the 
wicfy^d,  N;^hum.  i.  3.  and  we  are  required 
to  love  and  ferve  him  with  all  our  Abi- 
lities both  of  Body  and  Mind,  Dent.  vi.  5. 
Matt,  xxii.  37. 

The  Duties  of  men  towards  oneanorhcr 
are  no  lefs  ftridly  enjoyned,  than  cur  du- 
ty towards  God  himfelf.  For  the  Scrip- 
tures oblige  all  men  to  the  confcienrioas 
performance  of  their  feveral  Duties,  in 
their  refpedive  capacities  and  relalionsv 
They  teach  Wives  and  Children,  and  Sub^ 
jeds  and  Servants,  Obedience,  not  o/:hfrr 
yi^rath  but  aljo  for  Confcience fake  -^  diWA  ihey 
teach  Princes  and  Husbands,  and  Fathcis 
and  Mafters.  a  proportionable  care  and 
kindneis  and  afeft'ion  3  thev  check  and 
reftrain  the  rich  and  powerful  from  vio» 
lence  and  opprefTion,  and  command  iheni 
to  relieve  tho(e  th.ir  are  in  want,  and  to 
proted  all  that  are  in  diPtrefs :  and  to  root 
up  the  very  feeds  and  principles  of  Vice  in 
us  5  they  regulate  our  delires,  and  give 
Laws  to  our  words,and  looks,  and  thoughts, 
they  command  an  univerfal  Love  and 
Charity  towards  aU  Mankind,  to  hurt  no 
body  fo  much  as  in  a  Thought,  but  to  do 
all  the  good  which  h  in  our  power  5  they 
oblige  men  to  do  as  they  would  be  done 
unto  in  all  cafes,  to  confider  others  as  men 
of  the  fame  nature  with  themfelves,  and  to 
love  and  refpect  them  accordingly  upon  ail 
E  b  cccaiTons4 


^7^     ^fe  Keafaiablenefs  an  J  Certainty 


0} 


occailons,  I  may  add  (  what  Qnrotim  'has 
not  omitted)  that  more  favour  and  equity- 
is  extended  to  one  half  of  humane  kind 
by  the  ChrifHan  Religion,  than  ever  had 
been  by  any  other  .-  for  among  Infidels 
Women  are  efieemcd  but  as  (Iwe^  to  the 
Luds  of  men,  who  may  have  as  many 
Wives  as  they  pleafe,  and  change  them  as 
often  as  they  think  fit. 

n.  The  Scriptures  propound  to  us  the 
only  'true  Principles  ot  Hohnefs.  For  they 
tejch  us  to  perform  all  Duties  both  towards 
God  and  Man,  upon  Principles  of  Love  and 
Charity,  which  are  the  only  Principles  that 
can  make  men  happy  in  the  performance 
cf  their  refpedive  duties,  and  that  can 
caufe  them  to  perfevere  in  it.  What  men 
do  upon  Principles  of  Love  they  do  with 
delight,  and  what  men  delight  in  they 
will  be  fure  todo^  but  fear  hath  torment, 
and  men  Vi'ill^ufe  all  Arts  to  get  rid  of  their 
fear;,  and  of  thit  fenfe  of  Duty,  which 
proceeds  only  from  an  apprehenfion  of 
JPunifhments,  and  therefore  is  perpetually 
grievous  and  burthenfom  to  them  .•  Re- 
wards tbemfelves  may  become  in.etfedual, 
by  propofcits  of  contrary  Revvards,  for 
f"il!?r  advantages,  which  are  prefent  and 
' ,  may  be  more  prevalent, than  never 
fo  much  greater,  which  are  future,  and 
looked  upon  only  at  a  diftance.  But  a 
fenfe  of  Love  and  Gratitiidc  nnd  Charity 

can 


of  the  Cbrifiia?!  Keligion,  371 

can  never  fail  of  its  efFed,    becaufe   this 
brings  its  reward  with  it,    and  makes  our 
duty  a  delight.     He  who  loves  God  will 
certainly  obey  him  ^  and  he  that  does  not 
love  iiira,    never  can  truly  obey  him,    as 
he  ought,  but  will  he  ever  repining  at  his 
Duty,    and   will  be  for  feeking  all  pre- 
tences to  excufe  himfelf  from  it.     He  who 
dotU  not  love  his  Neighbour,    will  be.  for 
taking  all   opportunities  of  purfuing  his 
own  advantage  againfl:  him  ,   but  he  who 
•loves  him  as  himfelf,    will  never  do  him 
any  injury.     He    that  loveth  another   hath 
fni filled  the  Law  :   For  thh  thou  {I?alt  not  coni- 
ant  adultery,    than  fljalt  not  hill^    thoii  jhalt 
not  fiea^,    thou  JJjdlt   not    bear  fdlfe  witriefs^ 
thou  fljalt  not  covet  5  and  2 f  there  be  any  ether 
commandment^    it  is  briefly  comprehended  itt 
this  faying^  namely  ^Thou  ji:  alt  love  thy  neign- 
bour  ai  thy  felj.     hove   vporketh  no  ill  to  hk 
neighbour^  therefore  love  is  the  fulfilling  of  the 
Laiv^  Kom.  xiii.  8.  The  Love  of  God  and 
of  our  Neighbour  comprehends  the  whole 
duty  of  man,  which  is  a  Doi^iine  no  v/here 
to  be  met  withal,  but  in  the   Holy    Scrip- 
tures,   all  the    Wifdom    of   Philofophers 
could  never  difcover  this  Dodrine,  which 
fets  before  us  the  only  infallible  principles 
of  obedience.    And  it  mull:  be  amoft  gra- 
cious and  wife   Law,  which  makes  Love 
the  Principle  and  foundation  of  our  whole 
duty  both  towards  God  and  Man. 

Bb  2  IILThe 


37  2    The^Keafonabknefs  an  J  CMa'mtf 

III.  The  Chriftian   Religion  propofeth 
the  moft  effedual  motives  otObedience  and 
Holinefs  of  Life.    The  moral  Reafons  and 
Arguments  for  a  vertuous  Life  arefo  great 
and   evident,  that   thofe  who  live  other- 
.wife,  are  generally   convinced  that  they 
ioLight  not  to  do  it  :  but  becaufe  the  Ar- 
guments from  Reafoii  are  too  faint  and 
lifelefs,  to  oppofe  to   fenfe  and   paffion  , 
therefore  the    Chriftian   /?c]igion  is  pur., 
pofely  fitted  to  every  faculty,  and  prefents 
us  Vi^kh  greater  objeds  of  fear,  and  love-, 
and  defire,  than  any  thing  in  the  world  can 
do.     And   as  God   will  be  ferved  by  us, 
upon  no  other  Fri^dple  but  that  of  love, 
To  the  chiefeft    Mot  we    to    our  Obedi- 
ence exprefs'd  throughout  the  Scriptures  is 
the  Divine  Love.     They   reprefent  to  us 
all  the  methods  which  God  has  been  pleafed 
to  ufe,  as  neceflhry  to  reclaim  the  world 
by  his  mercies  and  his  judgm,ents,  by  fend- 
ing his  Prophets  al:  findry  times  ana  in  di- 
vers manners^  and   at  lafl:  by  fending  his 
own  Son.     He  fawthe  fondnefs  that  men 
have  for  this  World,  and  for  the  pleafures 
and   fins  of  it  5  how  fubjedt  they  are  to 
Temptations,  and  how  prone  to  comply 
with  them  5  and  therefore  he  has  been 
pleafed  to  purfue  us  with  the  endearments 
of  his  Love,  and  with  fuch  condelcentions 
of  Grace  and  Favour  ,     as  muft  needs 
mightily  afFed  the  molt  obftinate  (inner  , 

who 


of  the  Chrijlian  Keligiw,  373 

who  has  but  the  fcnfe  and  gratitude  of  a 
man    left  in  him  to  confider  them  :    and 
then  he  has  denounced  his  wrath  and  ven- 
geance againft  all  fuch,   as  will  not  be  led 
and  perfuaded  to  their  own  happinefsby 
the  infinite  love  of  Chrift.     He  vvas  born, 
he  lived,  he  died  for  us ,  he  has  procured 
our  pardon,    he  proffers  us  his  grace  and 
affiftance,  he  promifes  us  eternal  happinefs 
with  himfelf  in   heaven  upon  our  obedi- 
ence 5  and  laftofall,  he  threat  ens  us  with 
eternal  raifery,   if  we  will  not  be  happy  5 
thus  forcing  us,   as  it  were,   to  happinefs, 
if  we  will  not  be  perfwaded  to  it  ;    for 
this  is  all  the  force  that  free  Agents  are  ca- 
pable of.     And  if  all  that  infinite  Love 
could  do  to  excite  our  Love,  if  all  the  re- 
wards that  infinite  Mercy  and  Goodnefs 
could  propofe,    and  the  fevereft  punifn- 
raents  that  Alnaighry  Vengeance  can  inftift, 
will  not  prevail  with  men  to  fellow  Ver- 
tue,  and  refrain  from  Vice,   nothing  can 
poflibly  prevail  with  them.    "Love  is  moft 
apt  to  produce  Love,  and  hopes  of  Reward 
have  a  mighty  effeft  upon  men   of  any 
good  temper  and  difpofition  ^  but  the  fears 
of  puniftimcnt  arewontto  work  upon  the 
very  worft  men.*    and  where  infinite  lov- 
ing kindnefs,  eternal  Rewards,    and  eter- 
n  d  Punifhments ,    do  all  concur   to  bring 
m  n  to  the  practice.of  Vcrtue,  no  motive, 
can  be  wanting,  by  which  human  Nature 
B  b  3  is 


374      ^^'^  Reafonahknefs  andCertahity 

is    capable    of.'  being   wrought   upon. 

IV.  The  Chriftian  Religion  affords  the 
greatefl  helps  and  afiiflances  to  an  holy 
Life.  God,  svho  is  a  Spirit,  and  is  the 
i\uthor  of  the  Being,  and  of  the  Life  and 
Motion  of  all  things,  doth  more  e(pecially 
aft  upon  the  Spirits  and  IViinds  of  Men, 
by  putting  into  them  good  defires,  and  by 
inclining  th^ir  he  .rts  to  keep  his  com- 
niandmcnts,  and  perform  his  will.  And 
this  Grace  and  Favour  of  God  towards  us, 
this  fpiritual  aid  and  (Ircngth  isfufficient 
to  enable  us  to  conquer  (In,  and  overcome 
Temptations.  And  we  are  exhorted  to 
copfje  boldly  to  the  Thro??e  of  Grace,  that  we 
way  ohtain  tTiCrcy^  and  find  Grace  to  help  in 
time  of  need^  Heb.  iv.  i6.  which  we  are 
aiTured  fliall  be  beftovved  upon  us  for 
Chrift'sfake,  through  his  Merits,  and  by 
vertue  of  his  Mediation  and  Ti^u  rccffion. 
All  the  world  has  been  fcnfible  of  the 
great  pronenefs  in  humane  nature  to  evH, 
and  backvvaijdnefs  to  what  Rcafon  itfelf 
feems  to  diti.uc  as  good  and  fit  to  be  done 5 
but  the  Chridian  Religion  only  has  pro- 
vided a  Remedy  to  cure  this  great  cotr 
ruption  of  our  Nature,  and  afiill:  us  in  the 
performanceof  our  duty. 

V.  The  Chriftian  Religion  exprefieth 
the  g^cntetlccmpafiion  and  ccndcfcention 
to  cur  infirmities.  Chrift  died  to  make 
fatisfadlion  for  our  tins,  and   to  procure 

ac- 


cf  the  Chriflian  Religion.  375 

acceptance  with  God  for  us  upon  our  re- 
pentance 5  heintcrceeds  for  Ui;.,and  pleads 
the  Merits  of  his  own  Death  :tnd  Paffioii 
in  our  behalf,   we   have  an  Adiccate  7vith 
the  Father,  JefifsChrijl  the  righteous,  ahd  he  is 
the  propitiation  fir  our  fins^  though  they  be 
never  fo  great  an,<,l  htinoi/s,  if  v;  e  do  buf 
trul)'  repent  of  them  and  forfake  them. 
And   the  fins  of  ignorance,  and  furprize, 
and  infirmity, are  not  inconfiftcnt  with  the 
terms  of  Salvation  5  but  a  general  hun^ili- 
ation  and  repentance,  with  a  conftantand 
fincere  endeavour  to  ferve  and  pleafe  God, 
will,  through  Ghrift  s  Merits,  be  accepted 
of  by  him  5    for  fuch  fins  as, we. have  no 
fufficient  means  or  ability  of  knowing  to 
be  fins,  and   for  iuch  ss  by  reafon  of  the 
frailty  of  our  Nature,we  cannot  live  wholly 
free  from.  Nothing  is  required  of  us,  but  a 
fincere  and  honeft   diligence  to  do  what 
we  can,  and  a  lively  Faith  to   rely  upon 
Chrift's  Merits,  for  the  pardon  of  what  fins 
v/e  are  not  able  wholly  to  avoid. 

Men  are  forward  to  complnin  of  the 
uneafinefb  of  the  ChriOum  Yoke  withoui: 
any  true  CKperience  and  trial  of  it,  tx\<l 
without  confidering  th<"  Principle;  andMo- 
tives,  and  Helps,  and  the  condefctrtdingand 
gracious  Terms  [which  theGofpcl  propofcs. 
Indeed,  to  iay^aie  injunctions  and  re 
ftraints  more  than  are  ablblutely  neccirary, 
is  but^wfeat  all  Lawgivers  have  d-  -  ■  nr 
■    '  Bb  A  :,:,v,c 


7^        The  R&afonahlenefs  and  Certainty 

fomc  things  are  to  be  forbidden  as  a  pre* 
ven.ion  and  a  preiervative  from  the  com- 
njifTion  of  J]n,  and  others  corTimanded  as 
preparatory  quahfications  and  difpofitiohs 
to  verriie,  and  to  make  the  practice  of  it 
more  eafie  and  certain  to  us.  And  if  men 
are  allowed  in  all  Governments  to  have 
this  Authority,  certainly  God,  who  has  an 
abfolute  Power  over  us,  and  perfe^ly 
know^s  what  is  neceilary  for  our  good,  and 
for  the  ends  of  his  Government,  has  an 
undeniable  right  to  forbid  or  command  us 
fome  things,  which  by  the  Law  of  nature 
we  might  have  been  allowed  or  excufed 
from.  But  thefe  are  very  few,  and  all 
things  con/idercd,  no  Religion  ever  wasfo 
compaiiionate  and  eafie  as  the  Chriftian 
KtligioD, 

VI.  The  Propagation  of  the  Cofpel  has 
tvcv  had  great  effeds  towards  the  refor- 
mation and  happinds  of  Mankind.  What 
could  be  more  beneficial  to  the  world,  and 
more  for  the  peace  and  happinefs  of  all 
Mankind,  tlian  to  be  taught  to  live  under 
a  perpetual  fenfe  and  awe  of  the  love  and 
fear  of  God,  and  to  be  conftrained  to  per- 
form our  fcveral  Duties  to  each  other,  in 
our  refpcdtive  capacities  and  relations, 
Vfith  the  utmoft  fide.'ity  and  integrity  ^ 
and  to  have  this  enforced  upon  the  Con* 
'  fciences  of  Men  by  the  hopes  and  terrors 
of  a  future  Judgment,  ^nd    an  eternal 

(late 


cf  the  Chrifiian  'Keligion.  r^'jj 

flate  of  happinefs  or  mifcry,  as  they  (hall  "' 
prove  obedient,  or  difobedient?  Thefe 
then  muft  be  acknowledged  to  be  Do- 
drines  moft  worthy  of  God,  and  the  pro- 
per fubjed  of  a  Revelation.  For  however, 
men  may  wi(h  as  to  themfelves  in  particu- 
lar, that  they  had  not  been  abridged  their 
(inful  pleafures.  yet  in  refpeft  to  the  com. 
raon  good  of  Society,  it  muft  needs  becon- 
feft'd  by  the  moft  inveterate  Enemies  of 
Chriftianity,  and  by  thofe  who  will  be- 
lieve nothing  of  another  life,  that  if  the 
Chriftian  Rel  gion  were  as  generally  pra- 
difed,  as  it  is  profefTed,  it  vvould  make 
mankind  as  happy  as  it  is  poflible  for  men 
to  be  in  this  Life,  through  the  belief  and 
expeftation  of  a  Life  to  come.  And  as 
much  as  the  Pra(Sbice  of  the  Chriftian  Re- 
ligion has  been  ncglccVed,  it  is  fo  far  from 
being  a  fpeculative  notion  only,  that  it  has 
a  real  and  perpetual  Influence  for  the  good 
of  the  world,  even  in  the  worft  and  moft 
degenerate  Ages. 

\Ve  are  not  at  this  diftance  of  time  eafi- 
ly  made  fenfible,  h£)w  great  Eleffings  the 
Chriftinn  Religion  brought  to  mankind,  in 
that  Reformation  which  it foon  introduced 
into  the  world.  For  upon  their  Conver- 
(ion  there  became  foch  a  vifible  alteration 
in  the  Tempers  and  Lives  of  men,  that 
they  feemed  to  have  changed  their  very 
ISatureSj  and  to  be  born  again,  and  be- 
come 


57^  Th&'ReaJonah/enefs  and  Certainty 

come  new  Creatures ;  from  whence  Con- 
verfion  is  ftiled  Regeneration.     This  the 
Apologifts  generally  infift  upon,    that  the 
Converts   to    Cbriftianity    became  quite 
other  men,  and  praftifed  all  kinds  of  Ver- 
tue  with  incredible  zeal,  though  they  had 
been  never  fo  vicious  and  profligate  be- 
fore.    The  Chriftians  are  reprefented  as 
an  innocent,    devout  and  charitable  fort 
of  men  by  P//>y,    Lucian^  and  Julian  the 
FUn.Epin.Apoftate'himfelf^  by  thofe  who  had  moft 
jii,  lo.E.'^^rrowly  enquired  into  their    Dodrines 
pift;97.    and  Pradices,  and  were  worft  afFeded  to 

jiiorte  pt^^^^"^'  -^"^  ^y  i\\Q^t  means  the  Chriftians 
regrini.  became  as  fo  many  Lights  in  the  world, 
Julian  E-to  guide  and  dire&  others  in  the  ways  of 
?'  •  44-  Vertue :  for  by  their  example  and  doftrine 
they  foon  reformed  even  the  Heathen  world 
to  a  great  degree.  Morality  was  taught  by 
the  Philofophcrs  in  much  greater  perfedion 
than  ever  it  had  been  before  ^  and  they  be- 
came fo  much  aftiamed  of  the  grcfsnefs  of 
their  Idolatrous  worftiip,  that  they  fought 
out  all  arts  to  refine  and  excufe  it.And  thofe 
vices,  which  made  up  fo  great  a  part  of 
their  Idolatrous  Myfteries  appeared  too 
abominable  to  pafs  any  longer  for  Religi- 
on. The  Oracles  foon  cealed,  and  the 
feducing  Spirits  conielled,  that  they  were 
l.indrcd  (rom  giving  out  their  Anfwers  by 
the  Power  of  Chrift,  and  all  that  Jttlian 
the  Apoftate  could  do,  was  inefFedtual  to 

bring 


of  the  Chrifiiafi  Ke/igion ,  57^ 

bring  the  Heathen  Oracles  into  reputation 
again.  Thefe  are  things  before  inhfted 
upon,  and  fb  notorious  m  Ffiftory,  that 
they  cannot  be  denied  to  be  (ble  ly  owing 
to  the  Power  and  Influence  of  the  Chri- 
ftian  Religion. 

I  ihall  mention  but  lOne  infhmce  mbre, 
and  that  is,  the  barbarous  ciuelty  cf  the 
Heathen  Religions,  which  the  Gofpei  has 
delivered  the  world  iroai.  For  they  were 
wont  to  offer  up  in-^ocem  Men  and  Chil- 
dren in  f'.crifice  to  their  falfe  Gods,  and 
that  frequently,  and  in  fooic  places  daily, 
and  in  times  of  great  danger,  and  upon. 
extraor^^inary  occafions,  they  facrificed  fo 
great  numbers  of  men.  at  once,  that  it 
would  be  incredible  \[  we  had  not  the 
Authority  of  the  beft  Hiftorians  for  the 
truth  of  it.  And  this  cuftom  -of  r.iciificiiig 
men  to  their  Gods,  prevailed  no:  -anly 
herein  hritawy,  Sind  in  other  Gountrys, 
which  were  accounted  barbarous,  bolt  sll 
over  Greece,  and  in  Rome  itfelf  It  may  well 
feem  Grange  to  us  now.  that  fuch  a  pra^ 
dlice  iliould  fo  generally  prevail  in.  che 
world,  yet  nothing  is  more  certain  iro^  all 
Hiftory,  than  that  it  did  prevail,  an-d  that 
meH'^were  with  difficulty  brought  oft  (rom 
it.  For  when  Mankind  was  thus  cruelly 
tyrannized  over  by  bloody -Dx'raons  no- 
thing but  the  omnipotent  mercy  of  God 
could  re&ue  them,  knd  fir  this  ptrf&fi  the 


\q        Tfje  ReafonaEIenefi  and  Cert aintj 

SonofGcdvpas  nianifcjledthat  he- might  deflroy 
the  works  of  the  Devil,  i  John  m.  8.  which 
he  foon  did  ,  Beads  and  Idols  were  no 
longer  worfhipped,  and  men  were  no 
longer  made  Sacrifices,  when  once  ChrilVi- 
anity  began  to  appear  in  its  full  power 
and  efficacy  in  the  world.  The  plain  and 
"bumble  Dodrine  of  him  thatwaj>  liid  in  a 
Manger,  and  died  upon  a  Crofs ,  was  in 
a  (hort  time  more  cfFedual  to  reform 
Mankind,  than  all  the  Precepts  of  Philo- 
fophers,  and  the  Wifdom  and  Power  of 
Lawgivers  had  ever  been. 

Thofe  Enemies  to  their  own  Souls,  who 
are  fo  fond  of  little  cavils  againfk  the  Gp- 
ipel,  as  if  they  were  refolved  not  to  be 
favei  by  it,  yet  owe  the  happinefs  of  this 
prefent  Life  in  great  mealurc  to  its  infla- 
ence  .*  they  v/ould  not  have  been  fo  iafe 
in  the^r  Bodies  and  Eftates,  nay,  perhaps 
they  might  have  been  facrificed  to  (bme 
cruel  D^raon  long  before  this,  if  that 
Religion  which  they  refolve  to  defpife, 
but  will  not  be  at  the  pains  to  underftand, 
had  not  been  believed  by  mfer  and  better 
men.  Of  fo  great  advantage  has  the 
Oofpel  been  to  thofe,  who  will  not  be  re- 
claimed and  converted  by  it,  it  has  de- 
frayed the  works  of  the;  Devil,  and  has 
difpoffcrfk  him  of  that  Tyranny,  which  he 
held  over  mankind  ;  it  has  made  the  un- 
converted world  lefs  vicious,    and  hasba- 

"^  nifhcd 


of  tbeChrifliaji  Ktligmi.  58  s 

niClied  all  the  profels'd  Patrons  and  Deities 
of  wickedneG  from  amongft  men  5  it  hffs 
made  Idolatry  lefs  pradifed,  and  reduced 
it  to  narrower  bounds ,  confining  it  to 
the  remoter  partsof  the  Earth  :  andever|' 
where  upon  the  firft  approach  of  the  Go- 
ipel  5  the  evil  Spirits  are  difarnied  of  their 
power,  and  fiee  a^vay  before  it,  as  we 
learn  from  the  Hiftory  of  Lapland^  snd  o- 
therCountries.So  general  aBleiTingistheGo^ 
fpcl  of  Chrin:,that  even  unbelievers  are  the 
better  for  it  in  this  wor]d,tho  they  exclude 
themfelves  from  the  benefit  of  it  in  the  next. 
AndtheChriffianis  the  onlyReligion  againft 
which  the  common  objedHon  concerning 
the  prejudices  of  Education  in  favour  <5* 
it  cannot  be  urged  ;  for  as  it  fir  ft  prevailed 
in  the  world  by  conquering  all  the.  preju- 
dices of  Education,  foit  ftill  maintains  it* 
felf  againft  all  the  oppofition  that  corrupt 
nature  and  a  vicious  Education  can  make 
to  it. 

Indeed  it  may  feem  a  needlefs  thing  to 
have  been  thus  large  in  the  proof  of  the 
excellency  of  the  practical  Dodrine  con- 
tained in  the  Scriptures  5  when  God  knows 
this  is  the  greatefl  exception,  that  moft  men 
have'  againfl  them  ^  and  if  the  precepts 
were  not  fo  ftrid  and  holy,  but  they  might 
be  allowed  to  live  in  their  fins,  half  the 
evidence  we  have  for  the  Authority  of  the 
Scriptures  would  Tatisfy  them, 

VII.  The 


282      T^he  Reafonablenefs  and  Certainty 

VIL  Thehigheft  Myfteries  oftheChri- 
ftian  Religion  are  not  merely  fpeculative, 
but  have  a  necefTary   relation  to  practice     J 
for  the  advancement  of  Piety  and  Vcrtue       ■ 
amongO:  men.    As  there  is  nothing  in  the 
practical  Duties  taught  and  enjoyned   by 
the  Scriptures,  but  what  is  moft  excellent 
and  worthy  of  God,  and  which  has  raifed 
and  improved  the  Nature  of  man  beyond 
what  could  have  been  attained  to  without 
it  :  fo  the  fpcculative  Ooftrines  have  as 
evident   Charaders   of  the  Wifdom  and 
GoqdnelsofGod.    They  all  tend   to    the 
advancement  of  our  Nature   to  make  us 
better,  more  wife  and  more  happy  5  and 
are  not  defigned  to   gratify  a   vain  and 
ufelefs  curiofity,'  but. to  excite  in  us  the 
LoveofGod,  and  a  care  and  concernrp^nt 
for  our  own  happinefs.     They  fct  before 
us  the  Original  and  Cr-cnion  of  all  things, 
the  inncceiice  in  which   man  was  firft  ere 
ated,  and   God's  love  and ,  compaffioR  to 
him  after   his   Fall,  how  the  Father,,  the 
Sen,  and  the  Holy  Ghoft  are  concerned 
in  our  Redemption,  that  the  Father  ftnt 
his  Son,  that  the  Son  was   born,  that    he 
lived  a  defpifed  and  periecu^ed  Life,  and 
at  laft  underwent  for  us  a  mod  (liameful 
and  grievous  dcatli  ^  that    he   rofe  again 
and  afcended  into  Heaven,  and  there  cpn- 
tinually  interceeds  for  us,  and  that  he  fent 
the  Holy  Ghoil,  the  Comforter,  who  fup- 

ports 


of  the  Chrifli an  Religion^  383 

ports  and  affifts  us  under  all  temptations 
and  dangers  in  our  way  thither,  and  will, 
if  we  be  not  wanting  to  our  fclves,  fafely 
condud  us  to  Heaven,  there  to  leign  with 
Chriftia  Eternal  Blils  and  Glory  both  of 
Body  and  Soul,  but  if  We  will  be  difobe- 
dient  and  obftinate  to  our  own  ruine,  we 
muft  b,e  eternally  tormented  with  the 
Devil  and  his  Angels. 

The  Apoftles,  who  without  Learning  or 
Philofophy,  taught  the  moft  fublime   and 
ufeful  Truths  more  plainly  than  the  wifeft 
Philofophers  ever  had  done,  muft  derive 
their  knowledge  from"  a  higher  Principle 
than  they  did.     ft  isimpoflible  for  the  wit 
of  man  to  contrive  any  thing  fo  admirably 
fitted  to  procure  the   happinefs  of  Man- 
kind, as  their  Doftrines  are  5  no  precepts 
can  be  more  righteous  arid  holy,  no   re>» 
wards  more  excellent,    nor  puniftiments 
more  formidable,  than  thofe  of  the  Go- 
fpel  5  and  which  is  above  all,  no  Religion 
befides  ever  afforded,    nor  could  all  the 
reafon  of  Mankind  ever  have  found  out  , ' 
fuch  powerful  Motives  to  the  Love  of  God, 
which  is  the  only  true  principle- of  Obe- 
dience. Oir  Religion  contain'^  no  dry  and 
empty  fpeculations,    but  all  i:.s  Myfteries 
are  Myfteries  of  Love  and  Mercy  .•  Others 
may  fear  God,  but  it  is  the  Ghriftian  only 
that  can  truly  love  him,  and  truft  in  him, 
and  in    all    conditions,    in   Life   and  in 

!  Death 


384       ^/-'^  Reafonablefiefs  and  Certainty 

death  look  up  to  him,  as  his  Father,  hts 
Saviour,  and  Comforter.  This  Religion 
places  men  in  the  prefcnce  of  God,  and 
entitles  them  to  his  peculiar  favour  and 
care  5  it  declares  Cod  to  be  their  Friend 
and  proteftor  here,  and  their  everlafting 
Rewarder  after  Death  5  it  promifes  and 
afftircs  us  of  ail  the  happinefs  both  in  Body 
and  Soul,  that  we  are  capable  of.*  which 
is  the  utmoft  that  can  be  expefted,^  or 
wifhedfor  from  any  Revelation,  and  the 
proper  and  peculiar  reafon,  why  God 
{hould  eftablilh  Religion  in  the  World. 

It  appears  from  this  whole  difcourfe,  that 
nothing  is  wanting  in  the  Books  of  the  Old 
and  NewTeftament,  which  can  be  exped- 
ed  in  any  Revelation.  They  are  of  the 
greateft  Antiquity  5  and  have  been  preach- 
ed throughout  the  World  5  and  have  a- 
bundant  evidence  both  by  Prophecies  and 
Miracles,  of  their  Divjne  Authority,  and 
the  Dodrine  contained  in  them  is  fuch, 
as  God  muft  be  fuppofed  to  reveal  to  Mdn- 
.  kind,  having  vifible  Characters  in  it  of  the 
Divine  Goodnefsand  HoUnefs,  and  having 
exceedingly  conduced  to  the  reformation 
of  the  world. 


THE 


of  the  Chriftian  Religion,  385 


T  H  E» 

Rcafonablencfs  and  Certainty 

OF    THE 

Chriftian  Religion. 


PART  III 


T^bat  there  is  no  other  T)ivine  Re- 
velation^  but  that  contained  in 
the  Holy  Scriptures  of  the  Old 
and  Ne7i>  Tcjiament. 


'  Hat  there  is  no  other  inftituti- 
on  of  Religion  befides  that  de- 
livered in  the  Holy  Scriptures  of 
the  Old  and  New  Teftament, 
which  has  all  things  neeeflary  to  a  Divine 
Revelation,  may  be  (hewn  in  the  feveral 
Particukrs  necelTary  to  a  Divine  Revelati- 


^$6     The  Reafonabknefs  and  Certainty 

on,  as  that  no  other  Religion  evfer  was  of 
like  Antiquity,  or  had  equal  Promulgati- 
on 5  that  no  other  ever  had  fufficient  evi- 
dence of  Miracles  and  Prophecies  in  proof 
of  it  5  and  laftly,  that  there  never  was  any 
other,  which  did  not  teach  many  Doftrines 
thata^e  unworthy  of  God,  and  contrary 
to  the  Divine  Attributts,  and  therefore 
impollible  to  come  from  Heaven.  This  I 
fhall  prove  firft  of  the  Religions  of  theHea^ 
thens^  lecondly  of  the  Mahometan  Reli- 
gion. 


CHAP.    I. 

The  Novelty  of  the   Heathen   Religi- 
ons^ 

T^He  Novelty  of  the  Religions  amongft 
the  Heathens  (whom  we  have  any 
certain  account  of  ft'om  their  Writings),  ^^i 
rcfped  of  th*  Scriptures  is  fo  notorious, 
having  been  fo  often  proved  by  learned 
men,  and  is  fo  generally  acknowledged, 
that  it  is  needlefs  to  inlSl:  much  upon  it. 
The  Heathens  generally  were  ftrangers  to 
every  thing  of  Antiquity,  and  therefore 
muft  be  unable  to  give  any  proof  of  the 
Antiquity  of  their  Religions. 

The 


cf  the  Chriftian  Kelighn,  387 

The  pretences  which  the  EgyMiatis  made 
to  Antiquity,  fo  nmch  beyonti  the   times 
recorucd   in    the   Scriptures,    proceeded 
from  their  reckoning  by  Lunar  years,  or 
(^  1  months:    but  they  had  ^o  different  ac  CO^'^^^"?" 
counts  however  of  Chronology,  that,    as  p^v^rch. 
Diodoriis  SicuUfs  fays,  ^o.i.c  of  them  com-  in  Numa. 
Siited  thirteen  thoufand  years  more  than  LaJiam  ^:c 
others.  From  the  Original  of  their  Dyna-ong.  Er- 
(lies  to  the  time  oi  Alexander  the  Gre<2?. '"'^'".iib.  ii, 
And    the  Solar  year,    in  ufe  among  the^'*^' 
Egjiptians,  who  were  mod  famous  for  A- 
ftronomy,  was  fo  imperfed,  >hat  they  faid 
the  Sun  had  fcveral  times  changed  ^)  his  (i)  Herod. 
Courfe  (ince  the  begin  i:  g  of  their  Dyna-^^'^-'P=- 
fties,  imp  ting   the  defeft  of  their  own 
compntation  for  want  of  intercalary  days, 
to  the  Sun's  variation  '-,  or  elfe  aifeciing  to 
fpe  ;k  fomething  vvonderful  and   extrava- 
a:ant4     The  earlieft  Aftronomical  obferva- 
dons  to  be  met   with,  which  were  made 
in  Egypt^  are  thofe  performed  by  the  Greeks 
of  'Alexandria,  lefs  than  CCC  years  before 
Chrift,    as  (<?)  Mx.    HaUey  has  obferved,  /  v^^..,^.,^^ 
{d^  The  Chald(€afjs  fuppofed  the  IVioon.to  ton\  b,-- 
be  a  luminons  Body,  and  therefore  could  ^^"^  '  \^ 
have  no  great  s'  ill  in  Aftronoray  5  befides,  cL"     d 
they  -wanted  Inrtruments  to  make  exad  ni  dero 
obfervations.     '  All  we  have  of  them,  fays  ^^"2";"^' 
the  fime  learned  (c   AftMiomer,  '  is  only  (y.vkniv. 
'  fevenEclipfesif  the  iVlodn.and  even  thoie  ^,i^-'x.c-4. 

( 1^^  Tn  'Mr 

'  but  very  courfely  (et  down,  and  the  old  Wctm'kc- 
C  c  gt  *  eft  flefti.  Ji>. 


388    'the  Rea/onabknefs  an ICtr taint f 

'  eft  not  mtich  above  DCC.  years"  b'efdre 
"■  Chrift  y  fotbata&ei  all  the  fame  of  thefe 

'  ChaJcl£arn\\vQ  may  be  fure,  they  had  not 
'  gone  far  in  th^s  Science  :  andnhough  I  aU 
-  Ujihcms    be    (aid    by    Porphyry  to    liave 
'  brought  from  Babyhfz  to  Greece  obferva- 
'  tions  above  MDGCCC.  years  older  than 
'  Alexai^der  5  yet  the  proper  Authors  mak- 
'  ing  no  nienti-.n  or  ufe  of  any  fuch,  ren 
'  ders  it  jaftly  fufpe.kd  for  a  Fable.     So 
little  ground  is  there  for  us  to  depend  upon 
the  Accounts  of  lime,  and. the  vain  boafts 
of  Antiquity  which   thefe    Nations  have 
made.     He  farther  obfer\  es ,     that  '  the 
'"Greeks  were  the  firft    Praftical  Aftrono- 
'  mers,    who   endeavoured   in  earneft  to 
'  make  thenifelves  M?.fl:crs  of  the  Science  5 
^  and  that  Thales  was  the  firft  who  could 
'  predift   an  Eclipfe  in   Greece^    net  DC 
'  years  before  Chrift  5  and  that  Hrpp.frchus 
'  made  the  firft  Caralogue  cf  the  fixt  Stars 
*  not  above  CL.  years  before  Chrift. 
rAce-i'c-      According  to  that  known  obfervation 
ri.neDie(^^^  ot  Farro,  thtvQ  WHS  nothing  that  can 
^1f.'*       defer\^c  the  name  of  Kiftory  to  be  found 
among  the  Greeks  before    the  Oh^jjpiads^ 
which  were  but  about  twenty  years  be- 
fore the  building  oiRo^^e.     And  v.'batever 
Lcrningor  Knowledge   of  ancient  times 
the  Romam  hadw:hey  borro'.^'ed  it  from 
the  Greeks,     rorthey.werc  fo  little  capa- 
ble of  traniinuting  their  own  affairs  down 


to 


of  the  Chiflian  Keligion.  38^ 

to  Pofterity,  with  any  exaftnef  in  point 
of  time,  that  for  (i;)  feme  Ages,  they  had  (g)id.c.25« 
neitjier  Dials  nor  ri our- glaives  to  meafure 
their  days  and  nights  by  for  common  ule, 
and  tor  three  hundred  years  they  knew  no 
fuch  things  as  hours  or  the  like  difrindi- 
ons  5  but  computed  their  time  only  from 
Noon  to  Noon:  fp  that  it  is  no  wonder, 
that  their  Calendar  was  in  IjLich  confufion 
till  r<gy^r  regulated  it.       .,  •• 

The  pretenfions  o^i\\QChwefes  to  Anti- 
quity appear  equally   vain,  and  upon*rhe 
fame  grounds  :  For  ihey  underflood  little      •   ^^ 
or  nothing  of  Aflronomy,  orelil:  the  M'^"- 
fionaries  by  their  Skill  in  that  Art  would  not 
have  been  able  fo  much  to  infiquate  them- 
felves  with  the  Empv^rors  oFC^/V/c^.  [ndeed 
the   Chmcf^s  themfelyes  ih^   confefs  that  (*)'^--f'j'o 
their  Antiquities  are  in  great  part  fabulous,  ^Ib.  \  if.' 
and  thev  acknowledge  that  their  moli  an-  &:  Ati.  i- 
cient  Books  were  in  Hieroi^lyphk'.cs,  which  ^'}^'J^^'" 
are  not  expounded  by^ny  wb^- .  •  ]  near-  c-.apxtja 
er  than  MOCC.  years  t(>.lthe  :  .^hor  of  Cnnfuc. 

them,  th.^it  the  nuiiibers  in   coraon  ll'^J' ?■ 

are  foiietimes    raiQ:akeri,,  or  that  :  '  -■Tii.t.  3d 

are  Din  for  Years.     Bur  of  rv-hir  An  rib.chro- 

oi-  /ijiliority  lo^yer  ronjrohia- 

vv'Gte,  theiJ  i  little  or  po  credit  to  be  gi- i-eiCompt*s 
vento  the  Sooks'nowremaininr"  fince  that  'T^"'" 
general  deftrj;  Ion  of. diancienc  Books  by  451. 
the  Efppei'cr  Xi  fy'o^i-:?  ti^    who  lived  but 
^iboi^t  two  hundred  years  before   ChiiCt  .* 

C  c  :?  lie 


5^0       T^he  Reaforiahknefs  and  Certainty 

he  cornmanded  upon  pain  of  death  all  the 
Mdniimcntsof  Antiquity  to  be  deftroyed; 
riE^Hiting  either  to  -  iftory  or  Philolbphy, 
errecially  the  Books  of  Cy^j^/<://^,  ancf  kil- 
led many  of  their  Learned  men  .*  fo  that 
from  his  time,  they  have  only  Tome  frag- 
riifiits  of  old  Authors  left  The  chincfe 
afVe'i  people  vain  enough  ,  and  love  to 
ttjagnily  therafelves  to  the  Enropeafjs^ 
which  irakes  them  endeavour  to,  have  it 
believed,  that  tlfeir  Antiquities  are  fufiici- 
entiy  entire,  notwithitanding  this  deftru- 
dion  of  their  Books :  nnd  for  the  fame 
reafon  they  defcribed  the  rmperor's  Ob- 
fervatory*  a^  the  moO:  compieat,  and  the 
beft  fitted  for  the  ufes  of  ATi:ronomy,  that 
could  be  imagined  5  but  upon  the  vievv  it 
appeared  very  inconfiderable,  and  the  ti- 
ftruffients  were  found  ufeleli,  and  new  ones 
were  placed  in  their;  icon:,  wp.gc  by  the 
direction  of  Father  Verl-kf}.  This  people. 
oftcr  all  their  borfts  of  skill  in  Aftrondrtiy,' 
•vvcrc  not  Able  to  rpake  an  exaft  Calendar, 
and  their  Table  CjfEclipfes  were  fo  tm^ 
corrcD,  thai  they  conld  fcarce  forctel  a- 
bout  what  time  that  of  the  Sun  fhould  hap- 
pen. And  in  a  Petition,  which  the  Em- 
peror oichiiia^  in  favcufy  it  fecms,  to  the 
Iviifiionaaes  had  privately  drawn  up  to 
be  prefentcd  by  them  to  hinfclfin  pub- 
lick  5  it  is  laid,  that  Father  A^am  Schaal 
fi/ade  it  k^oTvn  td  rJl  the  Ccnrtj  thai  the  RuUs 

"f 


of  the  Chriftian  Religio?i.  3pi 

of  the  Ctsleflidl  Motions  efiablijjjed  by  the 
ancient  Afironomers  cf  China  were  allfalfe» 
And  not  only  the  common  people  of  dhina^ 
but  the  chief  Mandarines  are  fo  ignorant 
and  fiiperftitious,  that  when  they  fee  the 
Sun  or  Moon  under  an  Eclipfe,  with  Sa- 
crifices and  other  Rites,  and  with  great 
noif-  and  clamor  they  apply  themf;lves  to 
re(cue  them  from  the  Dog* or  Dragon, 
which  they  imagine  is  like  to  devour 
them. 

So  little  credit  is  to  be  given  to  the  pre- 
tences, which  the  feverAl  Nations  among 
the  Heathens  have  made  to  Antiquity, 
without  any  ground  from  Hiftory,  but  up- 
on wand  ring  difcourfes  of  obfervations  in 
Aftronomy,  which  they  had  little  or  no 
skill  in.  And  it  has  been  made  evident 
by  divers  learned  men,  that  the  mofi:  an- 
cient, and  the  very  beft  of  the  Heathen 
Gods  were  but  Men,  whom  t  he  Scriptures 
mention  as  worlhippers  of  the  True  God, 
fuch  as  Noah^  J^A^'^-'j  Mofis.  occ. 


C  c  4  CHAP. 


3^  2      The  Reafonable^efs  and  Certainty 

CHAP.     II. 

Of  the  Defe^  in  the  Promulgation  of 
the  Heathen  Religions, 

THe  Propagation  of  the  feveral  Reli- 
gions profeft  among  the  Heathens 
has  been  very  inconfiderable.     for  they 
were  never  extantinBookstobepublickly 
read  and  examined,    but  their   Myfteries 
were  kept  fecret  and  concealed  from  the 
world  ^  and  all  the  knowledge  the  people 
had  of  them  was  from  their  Priefts.  Every 
Comury  had  its  peculiar  Deities  and  ways 
ol  Worihip,  which  \^'ere  feldom  received 
or  known,  but  in  thofe  places  where  they 
Ci)  Valen  were  firft  fet  up.  The  (<?)  Romans  rejedted 
Pe^iigrina  rn^^y  foxtigxi  Religions  as  abominable  ^ 
Reiig.  re-  and  none  of  their  Relig  ons  ever  prevailed, 
jeetaiib;i.  jjm^vhere  they  had  the  temporal  Power 
^'       to  uphold  them.     And  they  loft  ground 
daily  by  the  propagation  of  the  Ciofpel, 
whilft  the  greateft  part  of  the  Empire 
made  it  their  bufinefii  to  opprels  it,  and 
to  maintain  the  Heathen  Religious  againft 

it.     •  -  •  .,4. 

'It  is  to  be  obferved,-  ihiit  the  Chrjftian 

Religion  is  at  this  day  preached  in  all  piaits 

of  the  Heathen  world,  and  has  been  ever 

iince  its  firft  propagation,    as  the  Jewifh 

Religion 


of  the  Chri^ian  Religion,  3P3 

Religion  was  before  .*  but  where  Chriftia- 
nity  has  prevailed,  Heathenifm  has  been 
never  able  to  maintain  its  ground  ^  and 
there  are  hardly  any  but  Chriftian^j  ^ex- 
cepting fome  few  Jews  to  be  found  in 
Chriftian  Countries  :  which  makes  a  great 
abatement  in  the  difproportion,  that  Hea  > 
thenifm  in  general  may  feem  to  have  in  its 
numbers  above  Chriftianity.  But  if  we 
examine  the  particularly  Religions  of  the 
Heathens,  there' is  no  comparifon,  and  the 
only  thing  here  to  be  enquired  into  is, 
whether  any  particular  Religion  of  the 
Heathens  exceed  or  equal  the  Chriftian 
Religion  in  point  of  Promulgation  :  for 
v/ho  ever  can  imagine,  that  all,  or  any 
great  number  of  the  eathcn  Religions  are 
of  Divine  Pvevelation,muft  fuppofe  God  to 
reveal  contradiftions.  The  Qucftion  be- 
fore us,  is  not  whether  Heatht;ns;ircmore 
numerous  thrn  Chriftians,  but  whetherany 
of  their  Religions  h  <.s  been  as  fully  pro- 
mulged  as  the  Chrifdan  ;  One  HeraM  is 
enough  to  promulg?  a  Law  to  many  thou - 
fands  5  the  City  oi  Nineve  was  converted 
•by  one  Prophet,  and  there  is,  perhaps,  no 
Nation  in  the  world  but  has  more  C  hri- 
Oians  in  it,  than  the  firft  preachers  of  the 
Gofpel  Were. 


C  H  A  F, 


5^4         ^^^  R^afondblenefs  and  Certainty 

CHAP.    III. 

The  DsfeSl  of  the  Prophecies  and  Mi- 
racks  of  the  Heathen  Religions, 

]T  carnot  be  denied  by  any  man,  who 
is  Loc  refolyed  to  r?.jei^  the  Authority 
of  all  Hiftor  but  that  many  wonders 
bave  been  »  bv  Magicians,  and  that 
many  thingi  r^vebecn  forefhevvn  an>^  fore- 
told among  Htatheiis  *  by  Dreams  and 
Prodigies,  and  Oracles  '■  ich  did  ^d.  ually 
come  to  pafs  .*  but  tben  authiit  can  b^ga- 
thered  from  hence  is\  that  there  are  in- 
vihble  Powers,  and  that  Devils  and  Vi- icked 
Spirits  are  able  to  do  more  than  men  aajn 
do,  and  to  know  more  than  meo  can 
know;  for  which  reafon  in  former  Ages 
there  was  no  more  doubt  made,  whether 
there  be  Spirits,  than  whether  there  be 
men  in  the  world  :  for  they  weie  continu- 
ally fenfibie  of  the  Operations  and  liffeds 
of  invi%le  Beings,  which  made  them  ex- 
ceedingly prone  to  !J.ol  tiV.  *  •^'^^  not  en^ 
clined  to  Atheifm-     And  the  is  the 

fame  now  in  Heathen  Countries,  where 
Appariticns  and  Qelafions  of  evil  Spirits, 
are  affirmed  by  all  Writers  to  be  very  fre- 
quent. 
fEiit  iF  at  any  time  ••  '1  SpU'its,  by  their 
itjky  and  experience,  aqd  knowledge 
■      '    '  Qf 


o/  the  Chrijliaii  Keligion  3^5 

of  affairs  in  the  World,  did  foretel  things 
which  accordingly  came  to  pafs,  they  were 
things  that  happened  not  long  after,  and 
commonly  fuch  as  themfelves   did  excite 
and  prompt  Men  to  :  Thus  when  the  con- 
rpiracy  againft  Cafar  was  come  juft   to  be 
put  in  execuiion,    and  the  Devil  had  his 
Agents  concerned  in  it,    he  could  foretel 
the  time  and  place  of  his  Death.     But  it 
had  been  foretold  to  Pompey*  Crafftts^  and 
C£far  himfelf  before,    as  (<?)  Ttdly  informs  c<i)  Tuii. 
us,    from  his  own  knowledge,  that  they  [If  ^!^'"- 
fhould    all  die  in  their  Beds,  and  in  an    '  * 
honorable  old  Af^e.    Some  Oracles  might 
poiTibly  take  their  AnTvers  from  the  Scri- 
ptures, as  that  of  jiivjter  llAntmon  concern- 
ing AIexjftdc/$  Vicf-o  1:.-:     if  it  were  not 
raeerly  a  piece  of  fiitierv,    which  proved 
true  by  ch.nce.  .  t  vil  Spirits  might  like- 
wile  be  able  to  inform  Men,   at   a  great 
diftarce,  of  Victories,  the  fame  day  they 
were  won,    as  it  is  related  (/>)  of  fcveral,  (3)  ib. 
and  in  particular  of  the  Conqtufl  of  iVr- 
feus  King  of  Macedon^  by  Paulas  HLmiliHS^ 
when  P.  Vatknifs^  'to  vvhom  this  was  di{^ 
covered  ^?,^  fame   day,    was  Tmprifoned, 
till  the  News  of  the  Vidiory  was  confirm- 
ed, and  then  he  was  rewarded   v.'ith  an 
jEftate,  fettled  upon   him  by  the  Senate. 
But  they  could  not  foretel  ^^■^^-'    '-•  -  de- 
pended upon   the  choice  c  't?, 
and  which  were  not  10   b                    till 

many 


2^^      The  Keafonabknefs  and  Certainty 

iriany  huadred  years  after  the  predi^ion  , 
this  is  peculiar  to  God  himfelf,  who  would 
never  fuffer  the  World  to  be  impoCed  up- 
OQ  by  Oracles  of  this  nature,    if  it  had 
been  poffible  for  the  Devil  to  give  threm 
out.     And    though  their  prediclions  of 
future  events  did   (bmetimes'  prove  true, 
yet  they  very  often  failed,  for  which  no 
reafon   can  be   given,    but  the  want  of 
Rnov^ledge  *or  Power   in  the  evil  Spirits 
and  the  overruling  Providence  of  God 
to  difappoint  and  difcover  the  Delufions. 
Hz  frujiratcth  the  Tokens  of  the  Liars^  and 
makcih  Dizuners  mad  5  he  turneth  Wifemen 
iackwiird ,    and    maketh     their    /{nowledge 
'Xc)  Zviicb.  fiolJlh^     Ifai.  xliv.  25.      r)     Their   Gods 
iTaepariib.  wQuld  fonictirQes  coiifefs,   that  they  fore- 
vi.c.1,2,  j.^|j  Events  by  the -Scars  ?  that  they  were 
^'  *^       unable  to  redft  the  Decrees  of  Tate  j-  that 
the  Temperature  of  the  Air  ..was  thecaufe 
v/hy  they  could   noc  always  make   true 
Piedi6tions,    and  taerefore  they    would 
oFcen  fore  warn,  that  what  thc-y  anfwered 
was  not  to   be    crcJitcJ,    and  that  what 
tbcy  declared  was  by  forpe  and  confnaint. 
Force  me  ts  fpeak,  no  more^  fays  AfoUo^  for 
I  ffjall  tcllyoa.  Lyes,     And    their  moft  fa- 
mous Oracles-,  were  dad- to  conceal  their 

o 

ipeaning  in  fo  ambiguous  Terins.  '      >hcy 

wanted  another  Oracle  lo  cx^  em, 

for    •■-'  this  mear."«    they  endea  to 

avoi  .                              /ired  to  L 


of  the Chrifti an  Religion,  5j7 

Yet  this  Device  would  not  keep  up  their 
keputation,  but  moft  of  the  Seds  of  Fhi- 
lofophers  had  little  or  no  regard  for  them  5 
and  (^d)  OEftof^dus^2i  Cynick  Philo'cpher,  i^l  cited 
finding  himfelf  deceived  by  the  Oacle  of^^^p^^^^^^;^ 
Apollo^    wrote  a  particular  Treatife  to  dif-  lib.v. c.ip° 
cover  the  Impofture  of  Oracles.     Demo'  ^°' 
fihenes  obferved  that  the  i^f//7,6ftf»  Oracle 
was  bribed  by  Piilip  of  Macedoh  5  and  di- 
vers infVances,  of  (e)  the  corruption  and  ^-^  ^'j*- 
fubornation  of  Oracles,  are  to  be  found  in  deOracu. 
Herodotus^    Plutarch^   and  other  Authors  J 'sEthni- 
In  Tnllys  time,  nothing  grew  more  con  ^°^""'' 
temptible  than  the  Oracles  5  for,    as  M^n 
became   wifer,    they  were  lefl  regarded, 
and  began  to  ceafe,    till  by  the  power  of 
the   Gofpcl  they    were    quite    filenced  ,• 
which  put  4:he  (/)  Heathen   upon  great  ,/a^j^.^^ 
Enquiries,  to  find  out  what  reafon  could  Divin.Rur. 
be  given  why  they  fhould  fail.     The  cefTa-  ^^  *^^|^^' 
tipn  of  Oracles  was  not  all  at  once,  but  by  ^^^^  °* 
degrees,  as  the  ceflation  likewife  of  true 
Prophecies  and  Miracles  was,  which  were 
to  oppofe  and  abolifh  them.     Their  falfe 
and  ambiguous  Anfwers  had  brought  them 
into  contempt  before,    as  we  learn  from 
TuUyde  Divin.    lib,  Vu  in  many  places  ^ 
and  'spoil  the  Revelation   of  the  Gofpel 
their  Power  was  ftill  lefs,  arid  they  every 
day  became  more  defpicable  5   and  then 
they  were  upheld  chiefly  by  human  Ar- 
tifice and  Impofture,  till  thcy'were  wholly 
fubdued  and  decryed.  The 


gp8      The  Reafo^iahlenefs  ancf  Certaintj 

The  Devil  could  not  always  foretel  wjhat 
was  to  come  to  pa(s,  and  therefore  his 
Agents  had  need  of  their  Vaults  and  hol- 
low Statues,  and  other  Artifices,to  conceal 
their  ignorance,  and  help  them  out,  when 
their  Arts  of  Conjuration  failed.  Bur  we 
have  no  reafon  to  think  that  the  i3evil, 
who  is  {o  induftrious  to*  promote  his  evil 
ends,  by  all  poilible  mer^ns,  would  omit 
fuch  an  opportunity  as  was  given  him  by 
the  opinion  which  the  Heathen  had  of 
their  Oracles.  And  the  Trials  which 
Crcefus  and  Trajan  made,  are  fufficient  to 
prove  that  there  was  fomething  Super- 
(j)  Hero- natural  and  Diabolical  in  them.  (g)Cr(ejits 
dot.  1J.1.C.  ^^j^^  to  have  many  Oracles  confulted  at  a 

{et  time,  and  the  Qiicftion  to  be  put  to 
them  was,  what  Crc'fm  himielf  at  that 
time  was  doing  ^  and  he  refolved  to  be 
employed  about  the  moO:  improbable  thing 
that  could  be  imagined  :  for  he  was  boil- 
ing a  Tortoife  and  a  Lamb  together  in  a 
braisPot,  and  yet  the  Oracle  of  Delphi 
difcovered  to  the  Mefl'engers  what  the 
f}))  Ma-  King  was  then  about  (^).  Tmjatt^  when 
V.!t'uu\  he  was  eoinc;  into  Parth/a,  fent  a  blank 
c.  23.  Paper,  fealed  up,  to  an  Oracle  ot  AJjyrid 
for  an  Anfwer  5  the  Oracle  returned  him 
another  blank  Paper,  to  (liew  that  it  was 
not  fo  to  be  irapofed  upon.  And  there  is 
no  doubt  to  be  made,  but  that  the  Empe- 
ror would  contrive  liis  Seal   as    skilflllly 


of  the  Chri/iian  Religion^  3jp 

as  Lucianctinld  do,  who  fays,  That  he  had 
fometimes  feakd  his  "Notes,  which  he  fent 
fo  c^ireiuUy,  that  all  the  ways  and  tricks, 
which  h?  mentions   in  his    Ffeudomantis^ 
could  not  open  them  without  difcovcry, 
when  they   were  to  be  again  returned  to 
him,  with  the  AniweF   to    hii  Queftions. 
But  tho   things  of   prefer     concernment 
were  difcovered,     both   to    Cra'jus    zud. 
Trajan^  beyond  all  human  Power  roknow, 
yet  both  were  impofed  upon  by   ambi- 
guous Anfwers,  when  they  confulted  about 
things  future,  which  the  Devil  could  not 
attain  the  knowledge  of. 

if)  Many  of  the  Heathen  Priefts  them-  rUEufeb. 
felves,  upon  examination,  publickJy  con- ^'^^P'"'*'^^ 
felled  feveral  of  their  Oracles  to  be  Im- 
poftures,  and  difcovered  the  whole  con- 
trivance  and  management  of  the  Deceit, 
which  was  entred  upon  Record.  And  in 
the  reft,  the  Power  of  the  Devil  was  al- 
ways fo  limited  and  reftrained,  as  to  af- 
ford fufScient  means  to  undeceive  Men, 
though  many  of  his  Prediftions  might 
come  to  pafs. 

•(/^)  The  prefence  of  Chriftiians  at  the  (j^  La- 
Heathen  Sacrifices,  when  they  (igned  them-  ftaat.de 
felves  with  the  (ign  of  the  Crofs  in  token  cl".^de'^" 
of  their  Chriftiaoity,    though    this  were  mort.  Per- 
unknown  to  the  Priefts  that  facrificed,  ^^'^"^•'^•^°' 
would  h'mder  the  Demons  from  making 
thofe  difcoveries  of  the  Events,   by  the 

entrails 


400       T^he  Keafonablenefs  and  Certainty 

entrails  of  the  Eeaf^s,  which  they  were 
wont  to  do.     And  as  the  Devil  was  forced 
to  declare  onr  Saviour  to  be   the  Son  of 
Cod,    by  the  Mouths  of  thofe  whom  he 
had   pcflefsv,    fo  he  was  conftraihed   to 
confefs  and  commend    him,   by   his  moft 
noted  Oracles,  as  one  of  the  greateft  ene- 
mies of  the  Gofpel,  (/)   Porphyry  himfelf 
(/J  Eufeb.  Ij^s  informed  us.     And  when   JttlUn  the 
i\\^.6.      Apoftate  hoped  to   bring  Oracles  into  re- 
Aug.de    queft  again,    Ap olln  to\d  him,    ^ as  I  have 
rtj^xix^a^?'  ™^n*^ioned  before  ;  That  he  could  return 
no  Anfwertoany  thing   which  was  asked 
him,  till  the  Bones  of  the  Martyr  Bahylas 
were  removed  ,  and  when  that  was  done, 
God  was  pleafed   to  fuffer  the  Oracle  of 
Daphfie^   and   others,    to   give  out  their 
Anfwers,  but    fo  notorioufly  falfe,    that 
they  expofed  them  as  much  as  their  filence 
bad  done  before  ,  for  when  all  the  Ora- 
fwlPhi-  ^^^^  were  confulted,  to  know(;//)  whether 
foftorg.     Julian^    Uncle  to  the  -  pofr ate,  (hould  re- 
lib.  vii.     cover  of  his  licknef,  nttd  they  all  agreed 
^"'        that    he  would   recover,  he   died   while 
the   Anfwers  were  reading  that  foretold 
his  Recovery. 

for  the  (ins  of  Men  againfl:  natural  Con- 
fcience,  and  the  contempt  of  the  Divine 
Revelations  made  to  Mankind,  and  fo 
often  promulged  amongft  all  Nations,  God 
might  permit  the  Devil  to  delude  the 
World  with  fuch  Signs  and  Prediciion^,  as 

either 


xjfthe  Chriftian  Religion.  |^ai 

cither  were  indeed  true,  or  could  not  be 
diferned  to  be  falfe,  but  by  the  Dpdrines 
and  Pradices  which  they  were  brought  to 
countenance  and   cftablifh.     There  is  no 
doubt  but  that  evil  Spirits  may  be  able  to 
delude  and  impofe  upon  men,  and  to  do 
many  things  by  their  lagacity  and  cunning, 
which   may   be  above  the  power  of  man 
not  only  to  perform,  but  to  underftand  or 
find  out ;  but  their  Miracles  were  never 
wrought  to  confirm  any  found  and  ufeful 
Doctrine,  nor  had  they  been  plainly  fore- 
told by  ancierit  Prophecies,  as   the  Mira* 
clcs  of  our  Saviour  and  his    Apoftles  had 
been.    And  the  power  by  which  our  Re- 
ligion wasattefted  and  eilabliflied.  wasfb     ,  '  ,, 
much  fuperiour  to  any  power  in  the  Hea- 
then Gods,  that  when  they  were  adjured 
by  Chriftians,  they  were  forced  to  confefs 
themfelves  to    be   wicked    and    feducing 
Spirits,as  the  PrimitiveChriftians  declare  in 
their  writings,and  appeafto  theHeathens  of 
their  own  times  for  the  truth  of  it,and  under- 
take upon  pain  of  death  to  prove  it  before 
them.  .  This  TertfiUiau  undertakes  in  (";^)(;„)  rer-- 
his  Apology,  (as  I  have  before  obferved)  cui-  ^9^'- 
writicn  to  the  Emperor  and  Senate  of^"  ^'" 
Rome^or  atleaft  to  the  proconful  of  ^/i^/f^, 
and  the  Governours  of  the  feveral  rCities 
and  Provinces.     And   St.  Cyprian   affirms  >^ 

th^  like,  in  his  Treatife  to  Demetrianns  a  '^ 

Judge  of  Carthage^  or  as  fome  think,  the 
D  d  Pro- 


40  a      T/jc  Reafo7iablene[s  and  Certainty 

Pro-confiil  .*  to  the  (lime  piirpofe  likewife 
fpe?>k  Oi'j[^erf.,  Mhnitni;  Fcclix^  and  others 
of  the  Frimuivc  Chriftians.     >''■  nd  we  can- 
not imagine  that  men  of  common  fcnfe 
would  ever  have  made  fuch  publick  and 
repeated   Appeals,  if  their  pretences  'had 
been   falfe,  to  the  hazard   of  their  own 
lives,  and  the  utter  difgrace  and  extirpa- 
tion, ot  their  Religion,  which  they  endea- 
voured   to    plead  for  by  fuch  confident 
and   bo'd  difcourfes,  {o  eafie  to  be   dif- 
proved,  if  they  had  not  been  true-  Men, 
who  have  the  wealth  and    power  of  the 
world  on  their  fide,   may  perhaps  fome- 
times  make  large  boafts  and  high  pretences, 
when  they  can  enfily  hinder  others  from 
bringing  themtotheTeft  butmen  thai:  had 
all  the  power  and  policy  of  the  Empire  a- 
gainft  them,  would  never  have  offered  any 
thing  of  this^  Nature   in  defence  of  their 
Pveligion,i:inlers  they  had  been  able  to  make 
it  good  to  the  faces  of  their  word:  Enemies, 
to  whom  iheir  Apologies  were  dircded. 


CHAP. 


of  the  Chriflian  Religion,  403 

C  H  A  P.     W^ 

The  DefeSl  in  pohit  of  Vodlrine  in 
the  Heathen  Religions. 

IT  !s  undeniable  that  the  Doclrines  cf 
2II  the  Heathen  Religions  have  been 
wicked  and  contrary  to  the  Unity,  and 
Gooctnefs,  and  Purity  of  Cod,  and  to  the 
vertue  and  happinefs  of  Mankind.  This 
might  be  made  out  at  large  by  particu- 
lars, as 

I.  The  Theology  of  the  Heathens  was 
fo  confufed  and  abfurd,  that  the  only  E- 
vafion  which  the  Philoiophers  could  find, 
who  undertook  the  defence  of  Paganifm 
againft  Chriftianity,  was  to  expound  their 
1  heology  by  Allegories  5    but  this   ^^-^ ''^ -,/ v^yref, 
(^)  Biblius  cenfures  as  abfurd,   and  main-  pri^jarJia 
tains  that  it  was  a  mere  abufe  andinnova-^-  c-  p,  lo. 
tion  in  their  Divinity,  in  proof   r,-^  ^,  ,  a- 

ot  which  he  alledges  the  autho-  am  fufccpir&minwe 
rity  of  Sanchoniatkofi  and  Enfs-  n^'^eifariam  prmus 
bius,    befides  he  makes  good  the   de1!Kk^'°cb?vn  "d^"' 

charee    (/>)     ZenO  firft  beeUtt  this     corar.'.er,cirimi:n'     ■- 

way'of  Alieg;orizing,  in  which  he  '^"^•^'•«^  r^^^^ere  rati. 

Vv^as  tollowed   by  Cleantkes^  Chry-  Deor/lib-.ri. 

fippts^  and  other  Stoicks  (c).  Vat-"  ^tertuv,  a-i  n-'N 

ro  makes   Three    forts  of  Hea-  lgj',|'*;'j!-^''"'^'^' 

then   Theology  5   the  Fabulou?,  '^  ' '^  • .  •'^"  5- 


404     ^/^^  Reafonablenefs  an^  Ctrtaintf 

invented  by  the  Poets  :  The  Phyfical,    or 
that  01  the  Philofophers  5  and  the  Civil  or 
Popular,  being  luch  as  the  feveral  Cities 
<'2,^^^'and  Countiies  had  ftt  up  (^).  The  Greek 
fib. 4. c. 5. Theology  was  thub  dilYinguilhed.    i.  Qod, 
who   rules  over  all.     2.  The  Gods,  who 
were  fuppofed  to  govern  above  ihe  Moon, 
3    The  Oxmons,   vvhofc  jurifdidtion   was 
in  the  Air  below^  it  .•  and  4.   The  Heroes 
or  Souls  of  dead  men,  who  were  imagined 
10  prefide  over  Terreftrial  affairs^  •which 
gives  fon^e    account    of    the  ^  prodigious 
multitude  of  their  Gods,  («?;  w hereof /be* 
(e)Hcfiod.  ^^^  computes  thirty  thoufand  hovering  in 
Dier   lib-  ^'^^^  Air  (unlefs  he  be  to  be  underftood  of 
i.  V.  250.   an  indefinite  vmmhtx, y^ypheiis  reckoned  but 

cAr  cop  ^^5  ^/>*  ^^^  at  his  death  in  his  Will  af 
cd  Autoi.  ferted  only  one ;  i^)  F/trr^  reckoned  up 
lib.iii.     three  hundred  7''P'^f''-f   and  the  Gods   of 
Apohc.u. -^^^-^"^^  (as  the  Indians  icporied    to- the 
<JA^    T-ir-  Spanrarcls)  were  two  thcufand  in  number. 
vj,  of  the  f/'arro,  Tit/ly^  an^j  Seneca^  and  moft  fober 
c     ' '^^'  and    diicreet  men  were  a'hsmed  of  the 
Heathen  Gods,  and  believed^  that  there  is 
bur  one  God,  to  which  purpofe  the  verfes 
Ch)  Avr .  ^^  ^^alcrins  Sorarms  [  hj  are  produced  and 
dcciv.Di  expounded  by  Varro.  • 

iiv.  iv,  c...    Jhe  vvoifliip  of  their  Gods  and  of  their  ' 
31.  vH.  9.  jfpaggg  oj.  Idols,  was  fogrofs  amongft  the 
ancient  Heathen-,  and  s  10  this  day  in  Gi- 
na  and  in  both  the  hidks,  that  one  would 
almoft  think  itimpoflible  for  men  to  befo 

faF  V 


_       of  the  Chriflian  Religion,  405 

far  deluded  by  the  Devil :  they  worfbiped., 
not   only   the   Ghofts  of  dead  men,  bat ' 
Birds  and  Beafts,  and  creeping  things,  and 
the  Devil  himfelf  under  {mages    of  fuch 
hideous  forms  and  fhapes,  as  are  frightful 
to  look  upon.     The  wifer  Heathens  were 
afhamed  of  thefe  Idolatries    (7)  and  Varro  (}^  ^"?- 
particularly  commends  the  Jews  for  ufing  ijb.*  iv.  c. 
no  Images  in  their  Divine  Worfhip,  which  ?i- 
he  fays,  were  not  in  ufc  at  RoP2et\\\  above 
one  hundred  and  feventy  years  after   the 
Foundation  of  the  City  5   (^  for  Nnma^  C^')  ^^uf- 
the  contriver  of  their  Religion,  forbad 'jJJ^'^' ^"" 
Images :  which  makes  it  the  more  ftrange, 
that  the  (l )  Romans  (hould  afterwards  e-  r'O cic.de 
red  Temples  and  Altar^  to  the  moft  tin-j^jj^'j^j^jg* 
likely  things,  to  a  Fever^  and  to'?//  Fortune^Xcgxb.WhAu 
as  the  (  /}  Athenians  did  to  contumely  and 
Impudence :   but  it  is  ftill    more  amazing, 
that  they  fliould  deify  the  worft  of  men, 
the  very  Monfters  and  reproaches  of  Man- 
kind :  and  whilO:  the  Chriftians  fufFercd 
for  rcfufing  Adoration  to  their  Emperors, 
they  had  divine  Honours    paid  them   by 
the  graved:  Heathens,  fueh  as  (^/)  ^in&i- 
Uan^  not  only  through  fear  of  death,  but^'")9uint 
out  of  compliment  and  bafe  flattery.  mf  k?v' 

2.  All  manner  of  Debauchery  and  Lcwd^  Proimi 
ne{s  made  up  fo  great  a  part  of  the  Kea- (")  Eufeb . 
then  Religion,  that  it  is  toofhameful  and  j,',"^^^^^ 
too  notorious  to  relate,  (w)  The  Romafts^vry.  f^Di-' 
when  they  received    the  Gods  of  orher^.'^^''-  ^^^' 

■  ^"'  r^t  tt,       I-' am.  ho, 

Dd  3  W^.\ 


40 5     The  Reafonabkfiefs  and  Certainty 

Nations  ,  did  not  vvorfhip  them  tifter 
their  manner,  and  yet  the  Rites  of  the 
Rohdns  themselves  in  the  worlliip  of  Cy- 
bele^  Flora,  Bacchus^  d^c.  were  veryfcan- 
dalous  and  wicked.  And  all  their  (ports 
and  fpeftacles  (which  had  nothing  furely 
in  them,  that  could  be  proper  for  Divine 
Wor(hip)  were  invented  and  performed 

(;p)Qiijn.in    honour  of    their  Gods,  (p)   whence 

iib''fr'"c.  ^^'«<5?//m//  fays,  the  Theatre  might  be  ftiled 

8. '         a  kind  of  Temple. 

a.  But  befides  their  bloody  Spedacles, 
where  men  were  expofed  to  be  killed  by 
Beafts,  or  by  one  another,  their  Altars 
themfelves  were  not  free  from  humane 
Blood.  For  the  barbarous  cruelty  of  the 
Religions  amongfl:  the  Heathens  v/as  fuch, 
that  they  werd'  obliged  to  oifer  up  inno- 
cent Men  and  Children   in  Sa^ 

{■f;Utcur.c-,z\aem  ft    crificc  to  their  Deities.    Some  of 

res    ca    hab-jcrit    id     ^i        ,>    /  r  .        i  i  r       •    ■ 

certain  puto  efre,nrr;  ^"^  i^'dUDnu  have  been  or  opmion 
reperiii  apud  Ma-;  je^^^/'tf  facrificed  his  Daugh- 

nros,  qui  tx  jure  all-  ,^  buc   Others     deny  it  f«*), 

c^ucimmokndriit)  earn  ,       »,  »  i         -ri 

ciK'i:i;ir'naver:t.  Sc-i-  ^nd  p.il  are  agvccd,  that  If  he 
c!en.  de  jure  Nat.  &   did  facrificeher,  he  finned  in  do- 

Genf.  Jib.  iv,    c,  2.     •         •  j  1  .uU   ^ 

Th^daugbmsofifraei  ^g  ^t  .*  and  wc  know  ,  that 
trait  yearly  to  Uim-nt,  Abraham  v^^.s  hindrcd  by  aMi- 
cr  to  taik^jvitin^er^s    j-^^j^  3,^^     ^    ^^icc    from    Hca- 

it  js  in  4r»c   Margin,  ,1  1  ^      n 

Judi.  xi'.4o.  ven,  when  he  was  about  to  Hay 

Jfaac.  But  it  was  a  cuftom  among 

COGrot-ti-je  ry^  Pljivmciafif  ^iXid  Cunaanitei  for  their 

xvui^lo!  lyings  in  times  of  g I' cat  calamity  to  (acri- 

ficc 


of  the  Chriftian  Keligion,  407 

fice  one  of  their  Sons,  whom  they  loved 
bed,  and  it  was  common  both  vath  them 
and  xh^Moabites  xadAf^i/z/otntcs  to  facrilice  " 
their  Children.     The  E^yptia;is^  the  Athe- 
niam^  and  Lacedemonians^  and  generally 
all  the  Grecians  5  the  Romans  and  Cart  ha- 
ginians^  the  Germans^  and  Qaids^  and  Bri- 
taw'^  and  in  brief  all  tlie  Heathen  Nations 
throughout  rhe   world,  offered    up  m^n 
upon  their  Altars?  and  this  not  on  certain 
emergenciesfand  in  imminent  dangers, but 
conftantly,  and  in  fomc  places  every  day  5 
but  upon  extraordinary   Accidents   multi- 
tudes were    (acriaced    at  once    to   their 
Bloody    Deities,    (/)  ^s   DiodorHs  Siciih.s  ^^^^-^^^^^ 
and  others  relate  ,  that  in  Africk  two  hum-  sic.apud 
d  red  Children  of  the  principal  Nobility  f^*^^!^^ ''° 
were  lacrihced  to  oatum  at  one  time.  And  conf)ant. 
(j-J    Arijiomenes   facrificed  three  hundred  »-••  >;ij'. 
men  together  to  Jfip.ter  hhomctes^  ^^^' ^^\\b]^^cr 
whom  was  Ihopompus  King  of  the  Laced^  ■  ex  Mccn- 
momans.     And  the  fame  cuflom  is  found  ^''r*i.'^J^'^* 
pradifed  amongPc    the  Idolatrous  hidians  l^raoar?  ' 
of  offering  whole  Hecatombs  of  humane lib.iv.c.itf, 
Sacrifices  to  their  faife  Gods,    (t )  In  Peru,  f'^^f:.. 
when  their  new  ingra  was  crowned  tney  \,  c.  7, 
facrificed  two  hundred   Ghildreo,    from  Akx.'ab 
four  to  ten  years  of  Age  :  And  the  Son  j|^^^^'|,"^jj/ 
was  .w<?nt  to  be  facrificed  for  the  Life  of  (j)  j'oi.A- 
ihe  Father,  v;hen  he  was  in   danger   of  j  ;'^- ''■'^> 
death.    Sometimes  the  Mexicans  have  fa-  ,p'  -^f^ 
crificed  above   five  thoufand  of  their  c^ip- 
D  d  1.  Livcs 


4  0  8       The  Reafonablenefs  and  Certainty 

tives  in  a  day,  and  in  divers  places  above 
twenty  thoufand,  as  Aco^a.  vs/^rites  out    of 
the  informations  he  had  from  the  Indians, 
(//).  Livy  makes  mention  of  Humane  Sacri- 
(«/)  LivJib.  gees  at  Rpme^  and  (w)  Plutarch    fays,  they 
}^)m^'  continued  in  his  time,  and  it  was  not  till 
uvch.  in    about  the  t^ime  oiConftantine's  Reign,  that 
Marceiio,  q  flnaifVop  was  put  t()fo  fttauge  and  Abo- 
minable a  Pradice  5  fortho  it  abated  very 
{xjua.  much  Under  Adna/7^  yetit  wasufed,  when 
]ib.i.c.:r.  I^inuthi^  /e//^  wrote,  and  (x'  La^antim 
mentions  it,  as  not  laid  afide  in  his   time. 
■Notvv'ithrtanding  it  is  £0  much  againft  hu- 
mane Nature,  as    well  as  contrary  to  the 
Divine  Mercy  and  Goodnefs,  yet  it  made 
up  fo  great  a  pirt  of  the  Heathen  Religi- 
'       on,  and  was  become  fo-cuftoraary,  that  it 
was  hard  to  bring  men  off  from  it  5  which 
at  the  lame  time  dcmonftrates  both  how 
falfc  fuch  Religions  were,  and  that  men 
had  a  moft  undoubted  experience  of  invifi- 
ble  Powers,  or  elfe  in  fo  many  Nations 
both  the  Rings  and  People  would  never 
have  facrificed  their  own  Children  to  their 
ialfe  Gods,  to  avert   the  evils  which  they 
werethreatned  withal. 

The  Perfons  that  introduced  the  Hea- 
then Religions,  were  either  Men  of  De- 
iign,  who  eftablifhed  themfelves  in  their 
Power  and  Authority  by  it,  as  N;//«<i,  or 
Men  of  Fancy  and  H^lion,  as  the  Poets, 
whom  Tlato  would   have  baniflied  out  of 

•  his 


of  the  Chr/jlian  ^e/igion,  40^ 

his  Commonwealth.  And  the  Gods  of  - 
the  Heathens,  who  muft  be  fuppofed  to 
reveal  thefe  MyfVeries  and  Ways  of  Wor- 
(hip,  were  always  more  wicked  than 
their  Votari  s,  whofe  greatefl  Immora- 
lities confifVed  in  the  Worfhip  of  them  ; 
the  grofs  Enormities  not  only  of  Venus  and 
Bacchf/fy  but  of  Saturn  and  Jupifer^  are 
too  well  known  to  need  any  particular 
relation. 

There  was  no  Body  of  Laws,  or  Rules 
of  good  Life,  propofed  by  their  Oracles  5 
but  on  the  contrary,  they  were  in  com- 
mendation of  lafcivious  Poets,    or  they 
flattered  -Tyrants,  or  they  appointed  Di- 
vine Worihip  to  be  paid  to  fuch  as  won 
the  Maftery  at  the  Oljmp'ck,  Games,  or  to 
Inanimate  things  j  or  they  promoted  fome 
other  ill,  or'vain  and  unprofitable  defign, 
as  OEnomaus  the   Philolbpher    observed, 
and  proved  by  particular  inftances  recited  OJEufeb. 
out  of  him  by  (j)  Eufehius.    The.  Laws  of  f;'^,^"* 
Kz)  Lycurgus  were  approvea  or,  and  con-  ^5.. 
firmed  by  the    Delpbich^  Oracle,  ari3  yet  (O^'p- 
Theft,  and  a  Community  of  Vvivesv  and  tycurg. 
the  Murder  of  Infants,    was  allowed  by 
thele  Lav/s. 

This  is  enough  to  (hew,  that  the  Hea- 
then Religions  could  not  be  from  God, 
fince  they  taught  the  VVorfhi  p  of  Idols  and 
of  Devils  5  and  the  Myfteries  and  Rites  of  . 
them   were  utterly  inconfiftent  with  the 

GoodncQ 


410        T^he  Reafonahknefs  and  Certainty 

Goodnefs  and  Purity  of  Almighty  God. 
And  whoever  doth  but  look  into  the  Re- 
ligions at  this  day  amongft  the  Idolatrous 
Indians^  by  their  ridiculous  and  cruel 
Penances,  and  other  Superftitions,  (Jjefides 
the  facrificing  of  Men,  and  fometimes  of 
themfelves,  as  the  Women,  who  offer 
therafelves  to  be  burnt  with  the  Bodies  of 
their  dead  Husbands,  2nd  the  like)  will 
foon  be  convinced  that  they  cannot  be  of 
God's  Inftitution.  The  Chinefes  them- 
felves, who  have  fo  great  a  Reputation  for 
Wifdom,  are  like  the  reft,  both  in  their 
Idolatries,  and  in  many  of  their  Opinions 
and  Practices. 

It  is  evident  therefore,  tliat  none  of  the 
Heathen  Religions  can  make  any  probable 
claim  to  Divine  Revelation,  having  none 
of  the  Requifites  to  fuch  a  .Revelation, 
but  being  but  of  a  late  Oviginal,  not  far 
divulged,  fupportcd  neither  by  Prophe- 
cies nor  Miracles  from  God,  and  contain- 
ing Do£rrines  that  are  Idolatrous,,  Impure, 
Cruel,  and  every  way  wicked  and  abfurd. 


CHAP. 


of  the  Chri/lian  Religio?u  411 

CHAP.    V. 
Of  the  Fhilofovhy  of  the  Heathens- 

BU  T  befides  the  Religions  of  the  Hea- 
then, divers  of  the  Philofophers  pre- 
tended to  fomething  Supernatural,  as  Py- 
thagoraSy  Socrates,  and  fome  others,  and 
therefore  it  vvill  be  proper  here  to  examine 
iikewife  the  Juftice   of  their  Pretenfions. 
And  indeed,  whatever  the  Original  of  the 
Heathen  Philofophy  Were,    whether  from 
their   Gods,    or  from  themfelves,  if  the 
Precepts  of  Philcfbphy  amongft  the  Hea- 
thens were  a  fafficient  Rule  of  good  Life, 
there  may  feem  to  have  been  little  or  no 
neceffity  for  a  Divine  Revelation.     But  I 
(hall  prove,  i.-That  the  Heathen  Philofo- 
phy  was  very  defective  and  erroneous. 
2-  That  whatever  was  excellent  in  it,  v/as 
ov/ing  to  the  Pv-velations  contained  in  the 
Scriptures      5.   that  if  it  h.id  been  as  ex- 
cellent, and  as  certain,    as  it  can  be  pre- 
tended to  be,  yet  there  had  been  great 
need  of  a  Divine  Revelation. 

I.  The  Heathen  Philofophy  was  very 
defedive  and  erroneou-.  It  was  defe&we  , 
in  point  of  Authoiity.  Socrates,  though 
he  would  be  thought  to  be  infpired,  or 
fupernaturally  alCfteJ,  gave  \len  only  his 
own   v/ord   for    it.      Pythagoras   indeed, 

pre- 


412      The  Reafonabknefs  and  Certainty 

pretended  both  to  Prophecies  and  Mira- 
cles, but  he  was  a  great  Magician,  in  the 
(d)  Xe.    opinion  both  of  (a)  Xcnophon  and  Plutarch^ 
Boph.       and  therefore  whatever  he  did  or  foretold, 
^fchinem.  "^"^  ^^  afcribed  to  that  Power,  which,  as 
Plutarch,    it  has  been  before  declared,   the    Devils 
joNuma.  naay  have,  to  do  ftrange  things,   and  to 
know  things  done  at  a  diftance,  or  fonae 
time  after  ;    and  his  Predidions  and  Mi- 
racles,  (even  as  they  are  related  by  Jam' 
blichuij  were  fuch,    as  that  a  bare  recital 
pfthem  were  enough  to  confute  any  Au- 
thority, which  coiild  be  claimed  by  them. 
His  Jmpoftures  may  be  Teen  in  Diogenes 
(b)ku(\    L/^tTf/^.     And  (^)  Ai(lotle  fays,    Epime* 
Rhetihiii.  nicies   foretold  nothing,  whatever  others 
«^'7*        relate  of  him.    And  as  the  Philofophers 
had  no  Di-yi/ze  Authority  for   what  they 
delivered,    fo  their  <7tv;^  was  but  of  fmall 
account  5  they  were  generally  rather  Men 
of  Wit  and  Humour,  than  of  found  Do- 
drine  or  good   Morals.      And   whoever 
reads  the  Lives  of  the  Philofophers  writ- 
ten by  Djog^nbs  Licrtii0^  and  the  Lives  of 
the  c^fars   by  Suetonius^    would  believe 
the  World  might  have  been  as  foon  re- 
formed by  the  one  as  the  other.     As  to 
the  PhilofopherSj  who  after  the  Chriftian 
Religion    appeared    in.  the    World,  pre- 
tended to  Miracles,  it  is  a  hard  matier  to 
think  the  Writers  of  their  Lives  in  earneft, 
"when  they  relate  theru:    For  a  Man  may 

as 


of  the  Chriftia?i  Religion,  4 1 3 

as  well  believe  the  Fables  of  /¥fip  or 
Lucian  to  be  true  Hiftory,  as  the  Stories 
in  the  Life  of  A^oUonius  Tyav^us  written 
by  Philofiratiis^  or  ihofe  in  the  Lite  of 
Ifidorus  written  by  Damafdus^  an  abftradt 
whereof  we   have  left  prclerved  (c)   in  (tj  phot. 

The  Heathen  Fhilofophy  was  defedive 
likewife  in  point  of  Antiquity  and   Pro- 
mulgation.    Philofophy,.  as  far  as  we  have 
any  account  of  it,  was  but  a  late  thing  5 
fo  it  is  flyled  in  Tnlly  .(^),  fie^jtie  ante  Phi-  ('^■^^^^^* 
lofophiam  patefi5fa/?^^   qu£  mtfer  invQnta  eji.  jj^.i. 
(O  Seneca  computes  the  rife  of  it  to  be  (0  Apud 
lefs  than  a  thoufand  years  before  his  own  ^g^afJ^Vg. 
time  5  but  the  moral  and  ufeful  part  ofpitnt.c4<5.. 
Philofophy,   had    no  ancicnter  Original 
than  Socrates,     And    Philofophy   of  all 
kinds,  has  always  been  a  matter  of  Learn-- 
ing,  and  confined  to  learned  Men  :  There 
never  was  any  one  "Nation  of  Pythagoreans^ 
or  Platonijif^  or  Stoic/^s,    or  Ariflotelians  j 
the    greatefr  part  of  the  INations  of  the 
World,  never   heard  fo  much  as  of  the 
Names  of  the  moft  celebrated  Philofo- 
phers,  and  know  nothing  at  all  of  their 
Doftrine. 

That  Philofophy  was  defedive  in  its 
Doftrines  is  notorious  .•  For,  asLa&antws 
obferves,  the  very  Name  of  Philofophy 
<  invented  by  Pythagoras,  who  yet  would 
be  thought  to  have  had  fome  fupernatural 

affiftance) 


414         ^^^  ReaJo7iahk?2efs  and  Certainty 
afiiftance)  implies  a  confeffioh, of  Ignorance, 
or  imperfeaion  of  their  Knowledge,  and 
a  profeffion  only  to  fearch  after  Wifdom. 
if)  Diog.  And  C/)  ijfhagoras  gave  this  very  reafbn 
Lam.in    why  heftyled  himfelfa  Philcfopher,  Be^ 
jJmbifch.  ^^"^2  noM^n  can  beWife  but  God  dnly,and 
vit.pythag.yet  this  vainMaiifometimes  pretended  him- 
ielfto  be  a  God. Socrates  was  the  firfl  of  all 
0  Tuii.  the  Philofophers  that   applied  himfelf  to 
Acad.Qu.  j'^g  ftudy  of  Morality  3.  and  (0  he,  who 
firft  undertook  to  render  Philofophy  ufe- 
ful  and  beneficial  to  Mankind,    profefTed 
to  know  nothing  at   all  certainly,    but  to 
difprove  the  Errors  of  others,  nottoefta- 
blifn  or  difcover  Truth  :  (n  which  he  was 
followed  by  Plato  ^   and  before  him,  De- 
la-rt  in^*  ^ocritHs^  Anoxagoras^  E^/pedoclcs^    and  al- 
Fyrrhon.  moft  all  the  aucicnt  Philofophers,    agreed 
'  in  this,  though  they  ao;f^ed  in  few  things 
elfc,  that  they  could  attain  to  no  certain 
knowledge  of  things.     So  thati   as  7)JIj 
fays,  Arcefilas  was  not  the  Founder  of  a 
new  Academy,  or  Seel:  of  Philolbpers,  who 
profefled  to  doubt  of  ail  things,   for  he 
ta'ght  no  more  than  whattheancientPhi- 
lofophers  had  generally  taught  before  him^ 
unlefs  it    were  that  Socrates  proFefs  d   tp 
know  his  own  ignorance  of  things,  but 
Arcefiloi  would  not  own  himfelf  certain  of 
fo  much  as  that.     Indeed  the  notibti's  of 
Philofophy  v/erefo  littlcVonvincing,  eVen 
in  the  plaineft  matters,  that  many  of  the 

greateS; 


of  the  Chrifiian  Keligion.  415 

greateft  Wits  took  up  in  Scepticifm,  or  lit- 
tle better.  No  man  had  ftudied  all  the 
Hypothefes  of  Philofophy  more,  or  under- 
ftood  them  better,  or  had  better  ex- 
plained them  than  Tully^  and  yet  at  lad  all 
concluded  in  uncertainty,  as  he  often 
profefTes :  the  like  may  be  laid  of  VarrOj 
Cotta,  and  others. 

The  Dodlrine  of  Philofophy  concerning 
God  and  Providence,  and  a  Future  State, 
was  very   imperfect  and  uncertain,  as  So- 
crates hirafelf  declared  juft  before  his  death: 
but^  what  could  be  certain  to  him,  that 
pro'feft  to   doubt  of  every  thing  5   ( ^  )  ri>"?'^'= 
Farrd  computed  near  three  hundred   O-  ^]][  '  '^' 
pinions  concerning  the  Summiim  Bonum  5 
they  were  fo  far  from  being  able    to  give 
any  certain  rules  and  directions   for   the 
Government  of  ourLives^that  they  could  by 
no  means  agree  in  what  the  c)iief  happinefs 
of  men  confifts,  or  v/hat  the  aim  and  de- 
fign  of  our  Actions  ought  to  be,     ¥Uta 
taught  the  lawfulnefs  and  expediency  of 
mens  having  their  Wives  in  common  3  and 
both  Socrates  and  Cato  mud  hold  a  coth- 
raunity  ofWives  lawful,  ss  we  learn  from 
their   Practice  :   fur  they  lent  out  their 
Wives  toothers,  as  if_.it  had  been  a  very 
generous  and  friendly   Ad,  and  the  very 
heighth  and  perfeftion  of  their  Philofophy. 
(^)  It  was  a  practice  both  among  the  Greek^ 
QiVid^  Romans^  to  part  v,ith  their  Wives  to^^^^['' 

9jtheriii».ix.:4. 


i^i^       The  Reafonallenefs  anJCextainty 

other  men  3    though   Mercer  thinks  the 

Romans  were  divorced  {from  their  Wives 

before  others  took  them ,  becaufe   Cato 

is  blamed  for  taking  his  Wife  again  after 

the  death  of  Hertenfius^  without  the  fo- 

lemnity   of  a  new  Marriage.     Fornication 

was  fo  far  from  being  difailowcd  by  the 

Heathens,  that  it  was  rather  recommended 

{b)  Horat.(^)  ^^^  remedy  againft  Adulterers  by  Cato 

Serm.       bimfelf     Many   of  the  Philofophers  held 

^|^-,P;°'"'Selfmurther  lawful,  and  did  themfelves 

lib.i.  fat.2.  fet  an  example  of  it  to  their  Followers. 

The  expofing  of  Children  to  be  ftaryed, 

or   otherwife   deftroyed,    was   praciifed 

amongftthemoft  civilized  Heathen  Nations^ 

and  it  being  foretold  half  a  year  before 

the  Birth  of  Augufius^  that  a  King  of  the 

Romans  \\'0u\6.  be  born  that  year,  the  Se- 

(OStteton.  nate  made  a  Decree,  {t)Neqms  illo  anno 

^^Z^^' ^- gemtfis    echicaretttr.     (^i^)  '  Tint  arch  \\\m{€:\£ 

ft)  Plu-  ^^y^'  ^^^^  ^^  could  find  nothing  unjuftor 
tarch  ia  dllhoneft  in  the  Laws  of  Lycurgus^  though 
Lycurg.  xj^gft,  community  of  Wives,  and  the 
murthering  of  fuch  Infants^  .  as  they  faw 
weak  and  fickly,  and  therefore  thought 
they  would  prove  unfit  to  ferve  the  com- 
monwealth, were  a  part  of  thole  Laws. 

Revenge  was  efteemed  not  pnly  lawful 
but  honourable,  and  a  defire  of  popular 
Fame  andVainClorv  were  reckoned  among 
the  Vcrtues  of  the?  Heathens ,  and  were 
the  greatefl:  motive  andencitement  they  bad 

to 


of  the  Chfiftian  Keligion.  417 

t©any  other  Vertue,  (r)PlHtarch  tells  us  (0^"'^  - 
GiAripdes  fo  famed  for  Juftice,  that  tho^"^"^"^'' 
he  were  ftticlly  juftiri  private  aiFairs,  yet 
in  ihings  of  publick  concernment,  he  made 
no  fernple  to  ad  according  as  the  pre- 
fent  condition  of  the  Commonwealth  * 
ftemed  to  require.  For  it  was  his  Maxim 
that  in  fuch  cafes  Jufticc  muft  give  way  to 
expediency  .•  and  he  gives  an  inftance, 
how  Ariflides  2Ldi\\{edi  xh^  Athe77ianstp2idi 
contrary  to  thfeir  moft  folemn  contract 
and  oath,  imprecating  upon  himfelt  the 
punilhment  of  the  perjury  to  avert  "it 
frqmthe  Commonwealth.  Tully^'m  the 
Third  Book  of  his  Offices,  where  he  treats 
of  the  ftridteft  Rules  of  Juftice,  and  pro- 
pofes  fo  many  admirable  Examples  of  it, 
yet  refolves  the  notion  of  Juftice  only  into 
a  principle  of  Honour,  upon  which  he 
concludes,  that  no  man  (hould  do  a  dil- 
honeft  Aftion,  though  he  could  conceal 
it  both  from  God  and  Men,  and  deter- 
mines that  an  Oath  is  but  an  Appeal  to  a 
man  s  own  Mind  or  ■  Confcience.  Cum 
vsroJHrato  dicertda  fetitentia  Jit^  memnertt 
Dcnmfe  adhibere  ttflem^  id  efi  (nt  ^bitror) 
menttm  pam^  ejna  nihil  homini  dsdit  ipfi 
Deus  aivifriuf. 

The   Indians  fthemfelves  ,    whatever  .u 

may   be  thought  to  the    contrary,  have 
naturally  as  good  Senfe  and  Parts  ^  c^er  ^^^J°„j<| 
people  5  which  (^)  A<7/?rf  fcts '  himfelf  toijjjjv.'c.i.* 
E  e  prove 


4 1 8       T^he  Reafpnabienefs  and  Certainty 

prove  ift  divert  itiflances  .*  but  they  had 
led  comiTjunication  with  thofe,  who  re* 
taintti  revealed  Religion  5  and  by  their 
own  vices  and  the  fubtiky  of  the  Devil, 
the  Nodons,  which  they  had  received  from 
it,  were  loll  or  perverted. 

The    Eg]ftjans^  wbo   were    fo  famous 
for  their    Learnings  area  great  inftance 
how  poor  n  thing  humane  Rieafon  is  wtih- 
out  the  AfTiftance  of  Divine  H^evelation  ;, 
f^f  a^l  their  profound  Learning  d  d  bi|| 
)^0  tbecn  to  the  gieilefl:  Idolatry,  whill^ 
they  conceived  G,od  to  be  only  an     inima 
MundL    and*  therefore  to  be  vt?  or  (hipped 
in  thefevcral  parts  and  fpecics  of  the  lini- 
ver(|.     The  St^icks  in  effect  held  the  fame 
(n)Tu!i.  Error.,  and  taught  (« J,   that  theS  is  no- 
^";'^^- thing  incorporeal.   "But  when  the  excel- 
lency of  the  Chriftian  Morafe  began  to  be 
fo  generally  pbferved  and  ta  en  notice  of, 
the  laft  Retire  of  Philofophy  was   in  the 
Moral  Doftrines  of  the  Stoicks.    For  al- 
moft  ali  the  latter    Philofophers  were  of 
this  Se#, which  tbeyr  refined  and  improved 
a§  weji  as  tliey  w  ere  able  that  they  might 
have  fomething^o  oppose  to  the  Morality 
taught,  (and  ^rai 'iled  too)  by  the  Chri* 
(rt)Theo-{^i^ns  (j,  ^  ^t  ihe^Ancient   Stoicks  had 
Autoiych.  ^^^  ^he  Pattor>s  and  Advocates  of  the 
lib.  iii.      worft  T?ices,  ihd  had   filled  the  libraries 
with  their  obfcene  Books. 

The 


of  the  Chriflia7i  Religion,  41P 

11.  The  Stoicks  firft  fprang  from  the  Cy- 
nicks  ^  that  impudent  and  beaftly  Seft  of 
Philofophers,  and  they  refined  themfelvcs 
but  by     degrees.     "Zeno  ,  who    had    as 
great  Honour  dofle  him  by  the  Athemeus^ 
as  ever  any  Philofopher  had,   under  the 
Notion   of  his   Verme,^  taught  that  men 
ought  to  ha\%' their  Wives  in  common, 
and  would  have  been  put  to  death  by  the(/>;Diog. 
Laws  of   mofl:   Nations  for  fins  againft ^^^^^'  '" 
Nature.  (/?)  chryfippt^  taught  the  worftof  chyrfi'pp. 
Inceft,as  that  of  Fathers  with  their  Daugh- 
ter's), and  of  Sons  with  thejr  Mothers  3  and  * 
befrdes,    his  opinion  for  eating   hufeane 
Fleft],  r^ndthelike^  his  Books  were  fijied 
with  fuifi  obfcene  Difcourfcs,  as  no  modeft 
man   cduW    riead.    Athenodortis  a  Stoick, 
being  Library^-keeper  at  Fergamns^  cut  all 
fuch  ill  Paifages  but  of  the  Books  of  the 
Stoicks,  but  he  was  difcovered,'  and  thole 
Pajflages  were  inferted  again.    But  thefe 
Philblbphers  might  do   as  they  pleafed; 
for  they  pretended  to  be^xempt  frd^m  fin^ 
and  the  ftoical  Philofophy  in  the  Original 
and  |undamental  DoftrinesJ^f  it  is  nothings 
2isTu:!y  oblerved,  but  a  vain  ,pomp  and 
boart:  of  words,  wMch  at  firft  riife  admira- 
tion, but  when  throughly  confidered  are 
ridiculiofe^  5  as  thafmen  muftlive  without 
love  or  hatred,  or'angerV  or  aqf  ether 
pafiion  5  that  all  fins  are  dqual,  and  that   ' 
it  is  the  fame  Crime  whether  a  man  muj- 
Ee  2 


420       The  Reafotiahhnejsa?! J  Certainty 

rVTull.tber  hfs  Father  or  kill  a  Cock,  (*)  asT//^ 
ntna.^"    feys,  if  tbere  be  nooccafion  forit^     Ana 
k  no    wonder  that   Phttur  h  and  others 
wrote   purpofely    to  t>pofe    the  ftoicaj 
Philofophy ,    tipon   its  old  and  genuine 
principles :  but  the  latter Stoicks  being  ve- 
ry fenlible  of  the  many  defeftive  land  io- 
defenfible  parts  of  their  Philofophy    etil 
deavcured  to  moHify  whit    ftemed '"too 
barfh'  and  abfurd,  that  they  might  bring 
their  own  a^  niear  the  Chriflian  Dodrinf 
as  they  could.  ^htif^Hia??  will  riot  allo^ 
rhat  Seneca  was  any  great  Fhilofopherj'bnt 
'lays  that  his  ma;n  talent  lay  in  declairaing 
y-^N  Qyjnj-.againft  vice,   Qi)  in  Philojophia  pams^  dili-' 
infl.  Wh.K  ge?TS^.  egregiiii  tan/en  vitioYum  inje&jitorfuH, 
c.   lb.     |j  -vvas  rather  the  Art  and  Defign  m  Seneca^ 
wb..  knew  whereinfthe  ftrength  and  defers 
of  his  Philofophy  lay,  to  endeavor  tt)  give 
kail  the  ad  vantage  he  cdbld,and  to  recom- 
mend it?^to  the  world  by  expoiingtheFollies 
and  Vices  of  menipthcr  than  byinftru<^ing 
them  in  the  l<0(fl%ns  of  hisowii  Sec^.    But 
(r)  thist:  il^otwithditnding  was  one  :of  his 
(q  ;=;  u  ce  ^^^^%fi<^fif^Uf7qHAm  &■•  ujque  ad  ebrittatemve^ 
luww.     merjclu»/,2,nd  w^^  he  had  expos'd  the  cra- 
,  Aniau,  c.gjj.-^     the  filthlneli,  and  the  abfurd  it  iesbl 
the  Hcligioi^in  ufe  airiohgn:  the  Heathens, 
m^  Book*  written  upon  that  fubjcd  3  yet, 
fays  hey^iC/")  ^£  om77Ja  fitpktfs  fervnbit^  tn^ 

uR!^^'^^^  K//7  lik^ewffe  in  divers  places,  when 
X."    *    '  ^^  *^^he 


cfthe  Chrifilan  Religkn.  421 

fe  has  reafoned  againft  the  abfirrdities  of 
their  Religion,  refolves  the  cbligaiion  ta 
obferve  it  into  the  Duty  vvbich  mer?  are 
bour^4  to  P'^y  to  th<^  Lawscr  the  Govern 
ment,  under  which  they, hve  :  their  Phi- 
loibphy,  it  feems-,  taught  them,  that  we 
muftoljey  Men  rather  ,than  God.  But  they 
held  no»moie  than'V)  Socrates  had  tausnt 
and  pradifed  before  them,  EpiUetus.  him-  (J)  -'^'^^■^- 
felf,  who  hasfetoff  the  Heathen  Moral ity?l!;'4"''. 
to  the  beft  advantage,  cannot  be  excufed  L 
from  as  great  errors  and  defecb.  He 
teaches  alfo,  that  men  (liould  follow  the 
Relip;ion  of  their  Country,  wbatevef*it  be, 
Ef2ckirid,  cap.  xxxviii.  He  allows  too  great 
indulgence  to  lull:,  cip.  xivii.  And  when 
he  propofes  Rules  of  Vertue,  and  cautions 
to, arm  men  againft  Vice  and  Temptation, 
howmuchftiort  doth  he  fall  of  theChriftran 
Dodrine  ?  |lf  p.ny  man,  fays  he,  tell  you, 
that  fuch  an  one  hath  fpoken  ill  of  you, 
make  no  Apology  for  ycwr  felf,  but  an- 
fwer,  "  He  did  not  know  my  other  faults, 
'i  pr  dfe  he  would  not  have  charged  me 
".with  theCe  oivj,  ^cap  ^Iviii.  This  is  a 
fine^faying,  a  pretty  turn  of  thought,  but 
wl^tji^  there  init  comparable  to  that  awc^ 
ful  and  facred  Prpmife,  Blejjscl  ariye,  -whrn 

mc'i  jJoall  rcvik yaffi    dnd  perfecnttyoa 

rzJQjce  .a-rjd  be  e^fficdh'g  glad^  fif  great  is 

yonr  reward-  in  heavefi^  Mat.. v*.  11,15.    A«» 

g^in,   "  v^.'ben  a  msin  values  himrcif,   lays 

,  E  e  3  fy'- 


Aft^     T^h^  Reaftnabkn^fs  and  Certainty 

Ep&cUi$.y    "  for  being  able  to  Dndei;Jftand 
"  and  explain  the  hooks  of  Chryfippus,  fay 
"  you  to , your  felf,    unlefs  chryfippus  lia^ 
"  written  obfcurely,  this  man  would  have 
'^  had  nothing  to  boaft  of.    But  wh^t  do 
"  I  defign  >   To  ftudy  Nature,  arid  follow 
"  it  ?  cap.  Ixxiii.    This  is  no  ill  Satyj:  upon 
the  Vjiji^ity  of  men  ,  but  is  there  any  thing 
in  it  Me  that  Piety  and  Authority,  with^ 
which  St.  P<2///  reproves   the  (a me  vice  | 
,    1  Cor^m  1, 2^  3.     The  beft  thing  that  ca8 
be  faid   ot  the  Heathen  Fhilofophers    is, 
that  mod  of  them  frequently  confeft  t^c 
great    imperfection  of  their    Philo^phy, 
and   placed  their  greatell  wifdom.i'tithii^ 
This  they  were  more  fenfible  that^  others 
of  their  ignorance  :    and   Socrates '^xoitfi 
that  to  be  the  Reafon,  why  the  Oracle  of 
Apollo  declared  him  to  be  ^he  wifeft  man, 
becaufe  he  kiae^  how  ignorant  he  was, 
ff  better  than  other  men  did.     As  to  the  Cjbi- 

fjefi  Philofophy  yf^  know  little  of  it,  their 
fuc  ^^'^  Books  of  Pliilofophy  being  all  deftroy- 
iib.iii°P3r.  ed  at  tfee  command  of  a  Tyrant,    who 
4.  p.  s6.&  reigned  about  two  hundred  years  before 
Phiiippi     Chrifc ;    from  the  Fragments  which  were 
ProcKtn.     afterwards 'ijathered  up,    and  yet  remain 
Dcciar.     amoug  thenrf,  we  c^n  only  perceive  that 
C oji^fici lis y  and  the  rc^  of  their  bed  PhilO- 
fopners  tapght  fio  more  than  what  rh^had 
learnt  by^  l^rdition  from th^cir  Ai iCeuors  5 
and  wliln  theyiprfook  this  'i'radition  they 

fell 


of  the  Chriftidn  Religion,  425 

Yell  into  the  groileft  erroh,  which  are 
Vmaintained  by  the  learned  men  amongft 
them  at  this  day. 

II.  Whatever  there  is  of  excellency  in 
the  t^hilolbphy  of  the  Heathens  is  owing  to 
Revelation.  It  B;^enerailly  fuppofed,  that 
'ftbmane  Reafon  could  have  difcovered  the 
more  comnipn  and  obvious  ^recpp  s  of 
Morality,  cotltained  in  the  Scriptures  5 
but  it  is  rno|e  probable,  thar  it  ccn^  '  "'"t 
have  difcovJred  mofl  of  th^m,  if 
judge  by  the  gl-^fs  abfurditie^  e 

find   as  to  fome  particulars,    in  ihc  oell: 
tSyfttms  of  Heathen  Philofophy,  ai]d  from 
*  the  general  practice  of  offering  up  men 
forfa^rilces  to  their  Gods,  and  of  calling 
awiy  and  ey.pofirig  their  Children  in  the 
mofi:  dvili^ed  Nations.    But  it  is  evident 
from ,  what  hr.s'been    already  p  oved  at 
Urgt,    that   the   HeatHertf-  were  not  left 
d^ftitut^  (6t  many  helps  and   advantages 
from  the  Scriptures,    which  divers  of  the 
"Philolophers  had  read  :  and  many  things, 
which  feem    now  to "^e    deduf^ionsfrora 
natural  sea  Ton  might^bave  their  Original 
from  Revelation  :  for'^things  once  difco- 
vered feem   (.   fie  and   obYious   to    men, 
which  tliey  vvould  never  have  been   yble 
to  difcovtr   of  themselves.     J^e  wonder 
aow,*'ho'vv  j'Oen  (houid..j,ever  toppofe  there 
could  be  no  Antipodes,  and  areaptto  ad- 
mire ti^W  ^^^er/tfii  could  lie  fo  long^^^cVi^. 
E  e  4  ^  ceaie4 


4^4     T^he  Reajpnab/enej^^^and  Qr/aintf 

cealed,  rather, than  how  it  came  atkft  tOi- 
be  rf^^vered  :  and  the  cafe  is  the  iame.in 
raany  other  Diicoveries,  efpecially  inm<>  a/ 
ral  Truths,   which  are   fo   agreeable   to  JM 
Reafon,    that  they  may  feem  the  natural  ^^^ 
Ptoduftions  of  it,  though  a  contrary  cu- 
ftom  and  inclination,  and  the  fubtlfsty  ^ 
Satan  working   upon  our  depraved   Na 
ture  iBi'ght' perhaps  h4ve;^adeit  verydif- 
ficuh,  if  not  impoflible^  witeut  a  Reve- 
lation, to  difcern  many  Dodrrines  even  ofT- 
iMSorality,  which  now^are  moft  common; 
and  familiar    to  us.    What     Maximr.is 
more  agreeable,    and   therefore,  as  one 
would  think,  more  obvious  to  humane 
Reafon,  than  that  every  man  fhould  do  to 
others,  as  he  would  have  them  do  to  Uira  ? 
and  yet  Spcrtianas  an  P^eathen    Hiftorian 
fays,  that  Alexander  Sev£rus^  had  this  ex- 
cellent rule  of  natural  Juftice  and  Equity 
cither  from  the  Jews  or  Chriftians.  The'fe 
is  no  Book  of  Scripture    which  feems  to 
contain  plainer  and  more  obvious  things* 
(xj  Ld.  than  the  Proverbs  of  vS't?/<7/;/^»,  and  (x)  yet 
Bacon  Ad- an  Author  pf  grfeat  Learning  and  Judg- 
le^arDhig  ^^^^  ^^^  givenaj^  Effayp  how'A  confidera- 
B.viii.c.2.ble  defeft'of  teaming  may  be  fupplypd 
out  of  this  very  Bopk,    producing  fuch 
cautions,  inftrudiioris^^    an4  axjpms  from 
thence?  relating  lo  the  builnefij  andg.^- 
vernmcnt  Of  hicSiane  Life,  in  all  varieties 
og:^cifioii,   a^  are  no  where  elie.  tp  be 


%'  met 


of  iheChriftian  Religio?i.  425^^  > 

met  withal.  No  man  can  tell,  how  far 
huitiane  Reafon  could  have  proceeded 
without  Revelation,  fince  it  never  was 
without  ^t,  but  always  argued  from  thofe  • 
Principle?,  which  were  at  firft  delivered 
by  God  himfelf  to  Noah^  and  were  propa- 
gated amongft  his  Pofterity  throughout 
all  Ages  and  Nations,  though  they  were 
more  corrupted  and  depraved  in  fome  A- 
ges  and  Nations  than  in|otfiers.  (>3Piat.  dc 

( ^  )  Plato  derives  the  Original  of  all  Legib. 
Laws  from  Pvevelatiqn,  and  theDoctrines  ^'^^^s-i-l 
of  Morality   of  the  moft  ancient  Phil ofo- 
phers  were  a  kind  of  Cabbala,  con  filling 
of  general  Maxims  and  Proverbs  without 
argument;  or  dedudion  from  Principles  5 
and  it  is  the  fame  thing  at  this  day  in  thofe 
Countries,  where    Ariliotles   Philofophy 
has  not  prevailed,  who   was  one  of  the 
firft  that  undertook  to  argue  clofely  from 
Principles  in    Morality.     And    in    others 
parts  of  Philofophy,  T  (hall  prove  by  feme 
remarkable  inftances,  that  humane  realba 
failed  them  in  the  explication  of  things 
which  were  generally  received  and  ac- 
knowledged*    The  ^xiftence  pf  Cod  is 
clearly  and   unanfwerably    demori  ft  rated 
by  TnUy,  and  (z)  the  Unity  of  the  God- 
head is  as  r'-^-""  -  Mllrted  by  him  ^   ^J'^^d^iJ""' 
what  ftrei:  ^  -ibn  with  whatplainefs,  yb.  i,  ^'  * 

with  what  .t    doth    .-:)  5<?/iiKf  the  ("J  Tul. 

5toick  fpeak  I  the  llaftence  of^^J^'^^^ 

theii. 


'^6        The  ReafonahH^fs  and  Certainty 

the  Deity,  but  when  he  would  ex^hiin  tfife 
Divine  Nature,  he  defcribes  a  mere  Anima 
Mimdi^  and  expofes  himfelf  tb  thefcofh 
and  laughter  of  his  Ad  erfar}-  \  which 
(hews,  that  humane  Rea(bn  could  go  no 
'-•■  farther,  than  to  difcover  the  exiftence  of 

God  and  that    we  can  know  \\di\^  of  his 
nature  but  by  Revelation,  and  that  what- 
soever true  and  juft  notions  the  Heatlai 
had  of  the  Divine  Naturie  muft  bed 
.  afcribed  to  that.   • 
*  That  the  world  was  created  the  PBifib- 
fophers  bef©fe  Ariftetle  generally  ^eJHred, 
and  that   Wa^er  was  the  firft  mattCT   out 
of  which  it  was  formed,  is  acknowledged 
by  (/>)  Ar  ftotle,  to  be  efteemed  the  mcift 
decoeio     ancient  opinion  5 tb't  when  h^  ferhimfdf 
jib.ic.  lotQ  argue  the  point,    he  conceded    the 
Mctaphyf  ^Qfi^]  to  be  eternLil,''  v#ich..  accorc^iing  to 
'^''  '  'modern  Philofophy,  is  as  nbfurd  and   im- 
poilible  as  any  thing  that  can    be  imagin* 
ed. 

The  Dodrine  of  the  niniortahty  of  the 
Soul  was  delivered  down  from  all  Anciq-^i- 
ty,  as  T)^/7jfr  ail  ores' us,  but  th^  Antients 
gave  no  reafbns  to  prove  it  by,  they  bfily 
received  it  by  Tradition  ;  f  lato  was  the 
firft  who  attempted  to  prove  it  by  Atjgu- 
ment :  for  though  Pherecyies^  ^yru^Tijm^ 
TyhaQorr;s  hafd  ailertcd  it,  yet  the^  a(^i« 
efced  in  Tradition,  by  wfeich  they  had  i^e- 
ccived  it  m);n  the  Eaftern  Nations  3  but 


^  oj  the  Chrifiian  ReHgicTi^  427 

tTfi>,  (as  it  is  generally  fuppofed)  cpn- 
fing  with  the  Jews  in  Egypt^  or   at  his 
eoming   ij^o  Italy^    being  there  acquaint- 
ed (c)  with  the  Podrine  of  the^  Souls  iai^ 
mortality   amongft ,  other  notions  of  the  (c)  tu]i. 
Fythagorems^  bqgan^^Q  argqeupcn  it,  butTu^c.  Q^ 
notbeing  able  to  mai:e  it  fully  <  ut  has  only  '^  '  ** 
fheunhow  far  reiafon  could  procet^^MP- 
on  thofe  grounds,  which  weie  then  knowq  r^  j..^-,j>^ 
in  the  world  froJnKev£la;,ion    Smeca^(d)  54.102. 
though  he  fometiines  aflerts  ili^  irr^morta^ 
lity  of  the  Soul,  y^tt*kt  oth^r  tinpes  doubts 
of  it,  and  even  denies  that  the  Soul  has 
any  lubdfte^cein  a  ieparatq  State.     AikI 
yet  thisDoCirineof  the  Imnjortality  of  the 
Soul,  which  the  greateft   of  the  Heathen 
Philofopbers  could   not  certainly  prove 
from  reafon,  v;as  firmly  believed  even  a- 
mongft  (e)  Barb^pans.  de  vak!' 

(  i  )  Confiidt^y.  the  famous  Chwcfe  Phi-  lib.i.Anof. 
lofopher,  profeO:  hunfelt  not  theAuthor^t^^-'^-^^'^"' 
but  the  Relater  onlybf  the  .  o  Irine  which  Palt.  4.'p, 
ke  taught,  as  11c  i.a  J  recei.  slivered  ?<• 

down  from  all  '  iitiquityi  •  •  ^  {y''^'^*'^  rletaph.  * 

has  declared,  tr.at  the  Ancicui.  left  many  hb.xu.c.3 
traxlitions^^.  Vvhich  their  PoiiCiEvty  h^d 
corrupted,  but  from  tie  remnins  ofthafe 
Traditions  ive  know  that  they  u  ere  ori- 
ginnlly  derived  from  ixevelatipn.  ^The 
firfc  of  the  L  iiiiolupi  irs  that  taught  the 
in  mortality^  9l-  the,  Soul  vrd.Q^ij  PUrecydes  (h)  Tuli. 
and  he  left  m  Wiitine^  to  Thde^.    i\  omJlJ^-^' 

^  •       '        -'  ,  lib.  I. 


4^  8       The  Reafonablh^efs  and  Certainty 

wlietice  he  had  the  notion,  that  all  thing^ 

were  produced    from   \N2Xtx  ^    "PythdgorAs 

was  a  Scholar  of  P/^ereg/^e/,  c^nd  r^ythdgor as ^ 

Plato  and    Arifioth   converfed   with  the 

Q^f'K  Learned  Jews.     (J)  Socrates  difputeS  of  a 

ik)  Piatt'  future  State  from  Tradition,  and  Q)  pi-o- 

Pfeilcb.^     feft  thac  he  always  followed  the  Tradition 

which  had  dcfcended  from  Antiquity,  and 

that  he  was  at  a  lofs  Whenever  that  failed 

ri)^ht.  him,      /)  And  this  Tradition  could  riot 

Thn*-      have  i  s  Bife  from  the  Greeks^  who  we^;^ 

confeil:  to  underftadd  little  or  nothing  of 

Antiquity     The  nottbns  in  Philofop  hy  of 

the  latter  Heathens,  were  much  improved 

by  Amnromus^  a  Chriftian  and  a  Teacher 

of  Philoft  ph y  c  t  Alexandria,     And  we  find 

that  upon  the  propagation  of  theGofpcl, 

Mord  Philofophy  in  a  few  years  Attained 

to  greater  perfedion  ,  thtn   ever  it  had 

done  before,  as  we  rtiay  fee  in  the  works 

of  Seneca^  Ep^etus^  Slutarch^  M.  Antomi- 

nus,  Alaximus  Tyrius^  and  others. 

We  may  therefore  reafonlbly  conclude 
that  the  Precepts  and  Rules  of  Morality, 
which  Philofophers  at!  aldng  taught,  had 
their  ordinal  from  Revelation,  rather 
than  from  the  ftiength  and  ^  gacity  of, 
tt7eir  ownteaibn.becaufe  they  err  in  thiags- 
n6  left  obvious  to  natural  t'eaion,  and  W 
appears  that  they  bad  opportunities  of  be^ 
c<fc2irfj^'^'arnuaintcd  with  the  Scriptures  , 
;  .id  that  thc^^fpared  no  pains  either  by 

rea4- 


cf  the  Chri^ian  Religion.  ^Zp 

reading  or  converfation,  in  their  own,  or 
m  iforeign  Countriesj  in  their  fearch  and 
enquiries  after  trut!i. 

III.  If  the  Heathen  Fhilofophy  had  been 
as  certain  and  excellent,  as  it  can  be  pre- 
tended to  be,    yet  there  had  been  great 
need  of  a  Divine  Revelation.   For  i.  The 
rules  of  Philofophy  lie  fcattered  up,  and 
down  in  large  and   learned  works,    mixt 
with  many  wrong  and  abfurd  notions,  and 
therefore  muft  be  in  great  meafure  ufelefs^ 
how  certain  and  excellent  foever  they  roay 
be  in  themfelves,  they  can  be  no  rule  of 
Life  to  us»     No  perfect  rule  of  Manners  is 
to  be  found  in  any  one  Author,   and  if  it 
were  poffible  to  compile  fuch  a  rule  out 
of  them  all,  yet  what  man  is  able  to  col- 
led them?    (w)  La&antius  i>  of  opinion,  ^^2\i^i-: 
that  if  all    the  .truths  difperfed  up    and  c.y. 
down  among  the  feveral  .Vedi-s  of  Philofo- 
phers  cOuld  be  colle6ted  together  into  one. 
Syftem,  they  would  make  up  a  Body  of 
Philofophy  agreeable  to    the    Chriftian 
Doctrine;  but  then  he  concludes  it  to  be 
iffipoflible  for  any  man  to   make  fuch  a 
colledtion,  without  a  fupernatural  Affift. 
ance.    And  if  there  were  no  other  reafon 
for  it  but  this,    it  is   no  wonder  that  we 
find  C»)the  XH  Tables  preferred  before  wTj-"- 
all  the  Writings   of  the  Philofophers.    If  lib.i. 
there  be  nothing  fo  abfurd,  as  T]k/J?^  ;fay§,      \ 
*|)Ut  the  Phflofophcrs  have  taught  it,  then  i 

'  it' 


4^0  ^^^  ^^  djonaBt€7iefs  and  Certainty 

it  necefiary  th?t  mett  (liould  not  be  left  to 
the  uncertaibties  and  abfiirditiest  of  Philo- 
fophy  .*  for  though  foms  feW  of  them 
might  be  free  from  fuch  extravagancies, 
yet  their  Notions  were  no  Rule  or  Stan- 
dard to  the  teft,  an<l  the  beft  were  not 
without  many  great  Errors. 

3.  The  Rules  of  Philoibphy  were.no 
better  than  good  Advice,  and  carried  no 
Authority  with  them  to  <^blige  men  in 
Confcience  ^  they  h^d  not  the  force  of  a 
Law,  and  failing  iffi  this  neceifary  point, 
whatever  thdr  intrtnfick  worth  bad  been, 
they  never  could  have  had  that  efFed  up- 
on the  Lives  of  men,  which  Revealed  Re- 
ligion has.  Vertue  was  propounded  by 
Philofbphers  rather  as  a  matter  of  Honor 
and.  Decency,  than  of  ftridt  Dutyt  thofe 
i^ere  efteemcd  and  adnii^d  indeed  that 
obferved  it,  but  fuch  as  did  nbt,  only 
wanted  that  commendation.  Soaie  Phi- 
lofophers  fpoke  great  and  excellent  things, 
but  they  paft  rather  for  svife  fay ings,  than 
•  for  Laws  of  Kature  :  their  own  Reputati- 
on, which  was  greater  or  lefs  with  diffe- 
rent forts  of  men,  was  the  only  Aiuhori- 
ty  they  had  :  it  might  be  prudence  to  do 
as  they  tauglit, '  but  there  (ippeared  no  ab- 
fohatc  neceility  for  it.  Thc^  commonly 
reprefented  Vertue  as  very  lovely,  with 
$  many  very  great  %nd  .powerful  charms, 
and  all  that  vij'erc  of  another  mind,  did 

not 


of  the  Chrifihn  K^ligio7t,  ^3 1 

not  know  a  true  Beauty,  and  tUs^t  was  an 
intolerable  difgrace  :    the  SantSSh  of  Re^ 
wards  and  Puniihments  in  the  next  Life! 
was   little 'thfifted  upon  by  them.    They 
recommeT^ded  Vertne  for  *tis  own  fake,  not 
as  it  i-  enjoyned  by  God,  and  will  be  jre« 
warded  by  him,  and  the  contrary  puni(h-' 
ed^  and   thofe,  who  could   not   foar  to 
their    heights,  were  rather  the  worfe  tban 
the  better  for  fuch  Dodtrines,  which 'they 
looked  upon  as  the  imprafticable  fpecula- 
tion^  of  fome,  who  had  a  mind  to  fpeak 
great  things.     And  they  often  fpoke    the  ^ 

Truth  indeed,  which  they  had  frem  Tra- 
dition, or  from  the  excellency   of  theii 
own   Wit  and    Genius,    but  they    were 
not   able  to   make  it  out  by  any  fuch 
Principles^  as  are  wont  to  influence  and 
govern  humane  Anions      Accordingly  we 
find,  that  as  the  feveral  Se61:s  of  Phjlofo  - 
phy  fuited  to  the  Tempers  cind  Humors  o£ 
particular  menXo  far  they  prevailed,andno 
farther  The  curious  and  inquifitive  betook 
themfelves  ,    to  the  Acaderaicks,  thefoft 
and  effeminate  to  the  Epicureans,  and  the 
Morofe  to  the  Stoicks  ^  men  applyed  them- 
felves to  what  ever  Opinion  they  liked  beft; 
and  found  moft  agreeable  to  their  Nature 
and  Difpofition,  ihus  af(  vereand  haughty 
Gravity  made  u^p  the  Con^pofition  oiSato-^ 
it  had  been  hard  for  hira  to  avoid  aStoick,      ^ 
and  he  might  probably  have  foimdedthdt    ^ 

Sea, 


432       The  Keafonai/enefs  and  Cm  cfintf 

Sed,  if  it  had  not  been  knownjin  the  World 
before.  The  Philofophers  had  no  Autho- 
rity to  promifc  rewards  or  to  threaten  [pu- 
niftiments  upon  the  obfervation  or  neglcd 
of  their  Precepts,  and  therefore  every  man 
was  at  his  liberty  to  chufe  or  to  reject  what 
they  taught,  and  divers  cfihem  were  (en- 
(ibleofthis  unavoidable  defeft  in  all  hu- 
mane Oodrines,  and  therefore  pretenjplid 
to  Revelation.  ''j^ 

There  is  no  inconvenience  thereforci^ 
.  fuppoflng  ,  that  many  of  the  Precepfe 
contained  in  tIiePr^z;er^/,  and  othec  Books 
of  Scripture  might  be  known,  without  a 
Revelation:  for  there  is  notwithftanding 
very  good  Reafon,  why  they  ihould  be 
inferted  into  the  Scripture.  Becaufe  the 
Scriptures  have  the  Authority  of  a  Divine 
Law,  and  are  to  be  looked  upon,  not  as  a 
SyftemofEthicks,  or  a  coiledion  of  Mo- 
ral Precepts,  but  as  a  Body  of  Laws  given 
out  upon  divers  occafions,  and  as  Rules  of 
Inftruftion,  wjiich  at  thtt  fame  time  both 
ft  ew  us  our  Duty,  and  command  our 
Obedience.  It  is  not  expected  that  Kings 
in  their  Laws  (hould  argue  more  profound- 
ly than  other  men  do,  but  they  (hould 
command  more  effedually  than  oth^xs 
can  teach  ^  they  do  not  diipute,  but  gf^ 
nounce  and  di(2:ate,  what  their  fubjews 
0  muft  take  notice  of  at  their  peril.  And 
it  is  no  diminution  to  a  Princes  Authority 

to 


of  the  Chriftian  Religion.  453 

to  corrtmand  themoft  known  and  obvious 
things,  though  it  may  be  a  fault  in  the 
fuhjcdc  to  need  fuch  commands.  And 
God  in  his  word  did  not  defign  to  furnifa 
us  with  a  Treatife  of  Philoi'ophy,  to  gra- 
tify our  curiofity,  with  fir  nge  and  nev7 
notions,  and  make  us  profound  Scholars 5 
but  to  fpeak  to  the  neceffiries  o\  men, 
and  put  them  in  mind  of  known  Duties, 
to  appral  to  their  own  <^onrc'  nces  , 
and  to  enforce  thofe  notioni,  of  Good  and 
Evil,  v/hich  naturar  reafon  perhap-  might 
fagged  to  them,  by  the  authority  of  a 
revealed  Religion,  and  a  divine  Law  , 
eftablilhed  upon  Rewards  and  PuniOi- 
ments. 

.3  Though  the  philofophers  were  able 
to  difcern  fomething  more  than  other 
men,  yet  they  durft  not  openly  declare 
what  they  knew,  but  were  over-born 
with'the  errors  and  vices  of  the  Times 
and  Countries  in  which  ibey  lived,  even 
to  thg  ccmmiflion  of  Idolatry,  and  the 
worft  of  vices,  and  therefore  their  Do- 
iftrines  whatever  they  were,  could  do  but 
little  good  towarr's the  reformation  oftha 
World.  I  (hall  not  enquire  into  the  Re- 
ports concerning  Socrates  and  PUfo^  Seneca 
and  C^o  himfelf,  but  only  obferve  that 
Socrafei.  who  was  the  only  Mattyr  among 
the  Philofophers,  for  the  truth,  yet  when 
he  #pmes  tadie,  fpeaks  with  no  afTurance 

Ff  ^f 


454     T^he  Ker        '?iejs  and  Certainty 

ofra  Fut;  ce  6tate,  and  ordered  a  Gbck  to 
be  i?^c\  \^c€^Xo  jfiijhddp us  ,  which  can 
hardly  be-  recoDcile'd  lo  that  ^>'^>'^r2ne, 
for  which  he  is  fuppofed  to  „  And 
after  hi-  Death,) how  did  his  Fiiends-  and 
Difciples  behave  thtmfcrlvcs  ?  did  ihey 
opeidy.  and  ccuiaf^eoully  vindicate  his 
inn0cence,'Snd  teach  the  Doclrice  for 
\v.Bch  lie  fiifitred  ?  did  they  not  ufd '^ll 
rrrenns  to  conceal  and  difiemble  it  >  bbt 
D/anP^ind  Ot'^:  "■  in  need  of  a  perfect,  ex- 
j^mple  of\  nnd^offuch  in (hn dors,  as 

fhc  and  pradife  the  Do. 

.ftrii.io  oL  ir  au  tiKU'.  utmoll  peril;,  and  ofa 
liiiccciiion  of  fuch  *men,  as  fhould  fear 
Teftimony  to'sthcir  Dodrine,  both  by  the 
Miracles  v/rought  during  their.  Lives,  and 
by  dv:  '""  "  or  their  Deaths. 
"4.  A-  ..  ,_.,-.ihen  Philofophy  \  anted 
the  authority  ofa  Law,  and  the^exj;mple 
nf  thofl?  who  taught  it  5  foit  wanted  the 
_.  -•.^,j  Motives  to  recommend  the 
^.1  .:-j  of  it.to  the  Lives  of  rien  The 
Philrfophefs  teach  nothing  of  1 :  eed- 

ivyy  L«^.vcof  God  tov'ardsus  5  of  his  (JtTire 
Of  c  ~'ne(s,  and  hisreadinefs  to  affift 

and :       ^  !  n  the  ways  of  Virtu  e  Tliey 

owned  no  h'Do- as  Oivine  Grace  and 

Afllftance  toward s:;.tbe  a;  nt  of  ^r- 

jTiiJ. dc  tne,,   and  the  perfcveraiitc    i>f   it.    "''>■ 

li".  0;or.  (v  ^  Virtutcm  auUm  nemo  'unqnam  acceptam 

'"■'"'       ■^::o  rctnlit^  nmirmn  n&c  :  projt:r  virtutem 

cnim 


of  the  Chriftian  Keligmt.  435 

enim  jure  Imd^mur^^  d^  in  virifffe  reUe  glo* 
^,ri(imnr^  quod  72m  contingeret^  fj  id cloni/^i  a 
Deo,  t7on^^A   nohis  h aber emus. -^--■^ nam  quis^ 
quod  bonus  vir  cjfet^  igratias  Diis  egit  nn^ 
quam-'—^Jovemq'-)  cptimum  miiximitm  oh  eas 
res  appellant ^  nan  quod  f^osjuflos^tempeatos^ 
fap'entes  eficidt^  fed  quod  falvof^    incolumes^ 
opulent  OS  ^  copjofos.     This  occalioned  thofe 
;(p)  infolentBoafts  of  theStoicks,  equaling  ^^)^^^  ^' 
themfelves  to  the  Gods,   and   Ibmetimes  ^'  '  ^^* 
even  preferring  themfelves  before  them, 
becaufe  they  had  difficLjlties  to  encounter, 
which  made  their  conquefts  of  vice,  and 
their  improvements  in  virtue  more  glori- 
ous, than  they  fuppofed  the  like  excel- 
lencies to  be  in  their  Gods,    who  were 
good  by  the  neceffity  of  their  own  l^a- 
ture.     ." 

Wherefore,    tha  the  Rules  of  Philofo- 
phy.had  been  never  (b  perfed,    yet  they 
muft  needs  be  iceffedual,  being  fo  difficnlt 
'to  find  out,    ond    fo  unaftive  and  dead» 
when  they  were  difcovered,  without  that 
Authority,   and  Life,    and  Energy,  'that 
may  be  had  from    Divine  Revel^rtion  , 
v/hich  there  was  a  neceility  for,   not  only 
to  fupply  the  imperfections,   and  correft 
the  errors  of  Philofophy,    but  to  enforce 
the  Doctrines  of  it,  tho  they  had  been  ne- 
ver fo  true  and  perfecr. 

f  f  s  G  H  A  P.      - 


4  3^       The  Reafonabknefs  arid  Certainty 

CHAP.     VL 

The  I^ovelty  and  DefeSl  i?i  the.  Pro- 
muhation  of  th^f  Mahomet a?t  Re- 
ligion. 

THe  Novelty  of  the  Mahometnn  Reli- 
gion, in  refptcl:  both  ot  the  Old  and 
"Nevy  Teftament,  is  ^z.?:.  all  difpuic  And 
thisKel^ion,  notwithttanding  all  its  len- 
fual  allurement  ,  owes  its  Propagation 
folely  to  the  power  ot  the  Sword.  For 
though  the  Alcoran  has  been  tranOated. in- 
to moft  of  the  Languages  in  ufe  amongft 
Chriftians,  yet  it  has  never  been  known  to 
make  any  Profelytes  ,  but  by  force  of 
;,  Arms.     At  firfl:  this  Religion  *n^d  nia^y. 

circumftances  for  its  advantage  ,  which 
might,  in  humane  probability,  gain'itfuc- 
ccfs  ill  the  world.  It  was  begun  in  Kebel- 
lion,  an^i  in  a  final  Revolt, from  the  Em- 
peror HpaclirfSy  and  belie! es  this  popular 
and  fecUicin^  Temptation  ot  Licence  and 
Violev'ce,  M^/^/:'f//e/:aLidcd  the  enticements 
ofLuftand  SenfualiLy  {,  he  (orbad  ifctem 
indetd  fonjethin^^;,  biu  iucb  as  he  could  ea- 
filyfeethey  would  part  with  for  thehe«;,and 
unbconded  tajoyment  ototheri>  :  then  he 
pretended  to  foui^jjii^.l^odrine  09,,the 
Authority  ^  Mofu  ;tnd  pf  Chrift,  .faying 

that 


of  the  Chriftian  Religmi,  437 

that  Chrift  had  promifed  to  fend  him  5  all , 
which  made  his  Religion  find  the  more ' 
eafy  entertainment  amongft  both  Jews 
and  Chriftians.  Tvvas  but  iske  the  Herefy 
of  the  Gnojhic}{s  at  the  firlV,  and  not  altoge- 
ther (6  grofs,  and  thismuft  needs  encHne 
all  of  Seditious  and  levvd  principles  to 
come  {in  to  him,  being  glad  of  fiich  a 
colour  for  their  wickednels  3  and  it  had 
,the  advantage  of  Power  and  Force  to 
*niake  it  more  lading  ,  than  other  fuch 
Blafphemies  have  been. 

Chrift  on  the  contrary  forbad  hcfiilance 
of  the  fupreme  pv)wer  upon  any  terms 
whatfoever,  he  aflerted  the  Authority  of 
Mofes  but  fo,  as  to  abolidi  the  ceretiioaial 
part  of  the  Law,  which  was  what  the  Jews 
were  mod  fond  of  .•  fo  that  this  ^  ery  thing 
made  the  'ews  the  mod  implacable  enemies 
of  Chridianity,  andjbronght  Chridiansinto 
contempt  amonrj  the  Heathen  .•  for  noi^ 
thing  could  make  the  Gofpel  of  Icfs  account 
in  their  efteem,  than  to  deduce  its  Au- 
thority from  the  Boc4is  of  the  Jews,  who 
foon  nfterthc  crucifi  ion  of  Chrid  became 
vile^arid  conrcnr^tible  ,  in  the  eyes  of  all 
the  World.  Ii  can  be  no  great  wonder 
to  fee 'men  dra^vn  into  thofe  vices  under 
the  pretence  o?  Religion,  which  no  Laws 
nor  Pun^fhmer.ri  can  redrain  them  frora.5 
but  for  a  Reli^i^ion  that  forbids  all  vice  un- 
der the  fevered  penalties,  to  prevail  in  a 
l-  f  5  vici- 


4  3  S       The  Bmfonahlenefs  dndCptainty 

vicious  world  is  truly  miraculous.  Befides, 
it  is  Death,  by  the  Law  of  Mahomet^  to 
Goniradid  the  Alcornn,  men  are  forbid 
ail  difput-'iiion  and  difcourfe  about  Heligi- 
on,  they  are  charged  to  believe  n  ne  but 
Mahometan-^  and  to  look  upon  all  others 
as  unv\orthy  of  all  manner  of  converfation. 
So  that  the  Sword  in  the  hands  of.  furious 
and  ignorcnt  Zealots  is  the  only  way  by 
which  that  Religion  was  defigned  to  be 
propagated. 

But  notwithflanding  all  ihefe  compli. 
ances  v  ith  the  LuRs  and  Fadions  of- men, 
if  We  take  vc\  all  Ages  Once  the  Incarnation 
ofChriiV,  'iriftian  Pveiigion   (  not' to 

mention  tiic  Jcwilh)  has  had  a  much  larg- 
er propagation  than  ever  Miihometanifm 
hasb.^d  5  znA  has  at  all  times  been  taught 
in  n.ore  pait.  of  the  v/orld,  and  even 
amoDe,ft  Mahometans-  th.;-iTirelves.  And 
the  Alcoran  itielf  aliening  the  Divine  Au- 
thority and  Mrdion  both  of  ■  iVJi^/t^j  and 
Chrift,    1  ineafurc  to  propa- 

gate  the  kai  del  and  Ne^  Tcfta- 

merr5  fo  fu,   x  .,i„a/.  .as  to  give^an  ■-'-^ 
^ntage  aii  J  opportunity  for  tgen  to 
enquiry  into  thei;  •,  and  become  acquaifited 


with  them. 


CHAf. 


The  want  both  of  Propbecies   m 
ra:l-^  in  the  Malyovimii  ^-J'^on, 

^     "  ' '    metanilm  is  giounded   neither 

.;  uJwH  Prophecies  iior  Mjratles.  M^- 

hc}^:,'    indeed   calls  hinucU  Prophet  very 

folerpiily,    but   we  have  bu^^ii? 

ftance  of  his  Pfophetick  Spi.if!      '  '     Aico 

the  P'ropht  ivcfit  td  i}.ifit  cne  of  .  '  ■  ^'^'^ 

God  reveakd  to  .him^  --w hat  fie  a. 

to  hw!  3    he  approi 

the  othj'r  :    when  he  iota  lis  a  ^:J 

hi  her  wiiL  to  fpeaj{ to  him^   fie  c.,. 

hiK'fy  vdho^hlid  revealed  it  to  him 

>  all  things  hath  re 

trjdt  jC  may  he  converted  ^yc;:r  !:cdy:s  ui'^  «.•*- 

dined  to  do  what  is  forbidd  a  ~  ■,^  ■  ■  '^'^'  a>:y 

thing  agav-'fl  the  Vropk^t^.  Kno" 

hi- Pi::-  :■  iiinot  one  clrcumitancc 

to  make  ir.^  iic.y  credible. 

?A^ih,'?r;/et  prcicndcd  to  no  iViinicI-.,  --:. 
when  h-  hiis  r-uLd  that  pbjcf^ion,  (asjbe 
often  doth)  that  the  world  would.not  cTe- 
lieve  in  him^  unlefs  they,  fa  v  forne  Mira- 
cle, he  anfwers  f/^X  I  ar^  not  fir<  b::t  to  -,  ^,^,^^ 
preach  tke  n^ord  of  God.  .   Thq.  :.  >  13. 

he  mer  ■  ridicul 

Moons   u^tii^  'divided,  ,m  u.  .. 


44 o     T^f>^  Reafonab/enefs  and  CMaintf 

Cc;  lb.  c(c')The  day  of  judgment   approacheth^    the 
^'  Moon  was  divided  into  two  parts.,    neverthe- 

lefs  Infidels  beMve  not  Miracles^  when  they 
fee  them  3  they  fay  that  thk  is  M  'gick^  3  they 
lye,  and  follow  but  their  Pajjion^  hut  all  is  writ" 
ten.     Here  is  np  proof,    nor  any  pretence 
to  it,  but  only  a  confident  afiertion  of  a 
thing  ridiculous.     And  yet  unlefswewill 
believe  this  Prophecy,   and  this  Miracle, 
there  is  nothing   in  the   whole    Alcoran 
either    of    Miracle    or     Prophecy ,    to 
give  it  any  authority,  except  that  muft  be 
accounted  one,  v/hichhe  (b  often  boafts  of, 
^•viz.    its    wonderful    Doclriiie  and    Elo- 
('O  \^'  ^*:*  quence,  for  (^d^  he  challenges  all  the  world 
?0^c.  TJi.  to  produce  ;iny  thing  like  it,  .protefting(e) 
that  he  could  neither  write  nor  read,  and 
therefore  muft  needs  have  it  by  Infpirati- 
on.     And  he  .  aceth  God  fwearing 

to  the  Truth  of  it,  almofl:  in  every  Chap- 
ters and  this  is  all  he  ctleis,  in  anfvver  to 
the  fufpicions  which  he  Co  frequently  fug- 
gefts  men  then  had  of  his  being  an  Im- 
poftor. 


CHAP. 


of  the  Chriftian  Keligioth  44 1 

GHAP.    Vill. 

The  Alcoran  is  falfe,  abfurd;  and  im" 
moral, 

I.^^I^He  Alcoran  is  falfe  5   as   when   it 

.1      makes  (4)  the  Virgin  M^ry  Sifter  ^rt)ib.  c- 
to  Aaro^  5  when  it  aiferts  thht  (^)  Chrift  xix. 
was  not  crucified,   fcut  c"2  like  him,    ir/*^*^'^'^^' 
'  contradiction  to  the  avftimony  of  Jews , 
Chriftians,  snd  Heathe^iS  5  and  that  Chrift 
(<7)  prophefied  of  him  by  name,    without  ^,^|^^*  ^' 
the  leaft  procf  or  ground  for  it^  b-Jt  againft 
all  the  evidence  that  can  be,    to  the  con- 
trary. 

II.  The  Alcoran  contains  things  abfurd  and 
ridiculous:  as  in  that  ftory  of  the  fleepers, 
(^d)the  hfidels  fay  theyvperefive^  at? d  that  their  C'OC.xviii? 
JDo(^  woi  the  fixth'-^  they  fpeak^by  opinion^  but  the 
true  Believers  ajjlrm  them  to  be  feven^   atid 
their.Dog  to  be  the  eighth.     And  f  e)  in  the  ^^'^vil^'  ^' 
ftory  of  So\oKio7i%   Army,    conipcfed  of' 
Men,  Devils,  and  Birds  j  oi  the  Queen  of 
the  Pifmires  5  and  Solomonic dilccurfe  with 
the  Bird  called  the  W  hoop,  who  brought 
hini  tydings  of  the  Queen  qi  Sheha. 

'  \\\.  The  Doftrines  of  the  Alcoran  are 
impious  and  immoral.  Mahomet  makes  ?li 
the  Angels  vvOirr?ip,4<^^^^A  infev.eral  parts 
pt  his  rUcpran  5  dnd  hisTeriual  Pai  .     <,ms 


44  2  The  Reafonahlenefs  and  Certainty 
well  known,  and  his  allowance  of  many 
Wives  5  but  .perhaps  his  injuftice  is  not  lb 
generally  taken  notice  of,  (  f )  in  permit- 
ting the  profeliors  of  his  Religion  to  take 
(/■J'lb.x.a^yay  their  Slaves  Wives  from  them. 

The  Law  of  Af^^tf/i5?e^  ^'proceeds  from  a 
favage  and  cruel  fpiiit,  obliging  thpfe  ihat 
embrace  it  to  de!l:roy*airthat  are- not  of 
it  5  however  the  Mahometans  have  not 
always  aded  according  to  the  cruelty  of 
I  their  Religion,  humane  Nature  not  being 

always  able  to  aft  fo-much  contrary  to    it  ' 
felf.     But  this  is  Mahomet's .  iJodrine,  (^) 
{£)ib,cX\iGod  foveth  not  the  unjuft^  hefirgjveth  fins 
to  thofi  that  believe    and  extirpate  Infidels. 
(/Oib.c.iv.  (^  J  If  they  forfaU  it  (the  Law    of  God, 
pretended  to  be  fet  down  in  the  Alcoran) 
kill  them^  where  you  find  them.     Be  not  neg- 
ligent to  piirfue    the  Infidels,     And  this  the 
(i)  Faquirs  at  their  return  from  MechadiVG 
rOTavcrn.  very  mindful  of,  with  a  furious  zealkil- 
j-^j^^jj^.iH^^^g^l^  ^^^^^y  C'^n  tliat  they  meet,  who  are 
fe.  24.       not  Mahometans^  till  they  are  killed  tkem- 
i  elves,  and  then  they  are  reputed  faints, 
and  Prayers  are  made  at  their  Graves/ 

Such  is  the  Alcoran  as  we  now  have  it, 
and  yet  it  is  not  now  as  it  was  at  firft 
-^J^^^^-'I'j^y^  written  by  Mahomet  5  (0  many  alterations 
p.  54!  have  been  made  in  it  by  inferting  fome 
things,  Jill  i  ftriking  out  others,  and  taking 
fome  of  the  absurdities  away;  Mahomet 
the  Second  particularly  is  faid  to  have  made 

great 


of  tlK  Chri   '^ an  Religion'  445 

great  altf^rations  and  ndditioos  (  /).  But  (^!), ^icautc 

XhQ  Perjians^  the  follo-'vvers  of-&/^,  ch-^rge  oltom. 
AhuBeker^^  Omar.,  and  Oimcn^  whom  the  ^mpire 
Turks  follow,    with  faififying   the  Alco- 
ran. 


lib.    ii.  c, 

U). 


G  H  A  ?    iX. 
Of  Mahomet , 

AFter  this  account  of  Mahomet'' s,  Alco- 
ran,   there  \\'{\\  be  no  need  to  fay 
much  of  his  Perfon  :' the  general  Doctrines 
.of  the  Alcoran  fhew  hi  in   to  have  been 
■fluftfnl,  proud,  fierce  and  cruel  j  but  as  if 
that  were  not  enough,  he  has  taken  care  to 
infert  fuch  pr^rticulars  concerning  hiinfelf, 
as  to  fufter  no  man  to  be  ignorant  of  the 
Spirit  and  Temper,^  by  which  he  was  gui- 
ded in  perming  it.     Ht  blafphimoufly  in- 
troduceth  God  thus  fpeaking  to  him  f^\(;d}Aifor 
0  Prcyphet^    we  tcrr^nt  thee  to  kf^ow  the  wo-  ^'  ^iKxnio 
mcn^  io  whojTt  thou  kafligive'n   Do'nrry^    the 
Woff/en  Slavts^    iplfhichXjod  hath  given  thee ^ 
the  Daitghters  of  thijze  Onl^es^    djid  of  thine 
AnntSj    that  have   abandoned  rcith   thee  the 
company  of  the  wic%ed^  and  the  trite  believing 
Ifife^    that  full  be  given  thee,    ifihoii  wilt 
marry  her^  end  that  f^e  be  not%he  Wife  of  a 
tme  Believer,    ItTeems  he  gave  hiinfelf  the 
liberty  to  take  away  the  Wiv^  of  any 

that 


The  Reafovablenefs  and  Certainty 

that  were  not  of  his  Religion.     Thoufhaf 
retain  whom  of  thy  ii^ives  thou  f/jalt  dejire  to 
,  retain^  and  /halt  repudiate  fich  as  thm  (halt 
dejire   to  r^pnd/ate^    and  jhali  lye  with  them 
that  {hall  pleaje  thee*     By  this  means  his  Fa- 
mily of  Wives  became  prerty  numerous, 
fome  fay  they  were  fifteen,  others  fay, one  8c 
twenty  beiide  Concubines  ^and  therefore  it 
was  fit  he  (hould  take  fome  care  to  ktip 
them  true  to  him,  and  fo  hebefpeaks  theiti 
(b)ih.      after  this  manner  (/>).  Oh  !  j/e  wives  of  the 
Prophet  !    fnrh  of  yon  as  fhall    he  imcha'le^ 
fjall  he   pumfhed     doubly     more   than   other 
women  ;  thk  k  a  thing  eafy  to  God :  fuch 
among  you  oi  ji  all  obey  God  and  hfs  Prophet ^ 
and  fiall  do  good  works^  fjall  be   rewarded 
more  than  other  voomen^   an  exceeding  jireat 
reward  is  prepared  for  you.     Oh^  ye  Wives  of 
the  Prophet !  ye  are  not   like  other  women  of 
the  worlds  fear  God,  and  believe   not  in  the 
difcourfe  of  fuch  as  -i^have  a  dejign  to  feduce 
you'jjpeak  with  civility^  abide  in  your  Houfes, 
go  not  forth  to  make  your  beauty  appecir    and 
to  mal{e  d  fijeiv^    as  did  the  ignorant  of  old. 
This  explains  Whnt  was  rfientioncd  before 
of  a  Kcvelaiibh   Mahomet  pretended    to 
have  concerning  fomething  that  one  or  his 
VViveS'-was  to  lay  to  him,  he  had  a  mind 
to  make  them  believe  that  he  knew  what 
-  ever  they  eiid  or  (aid,  that'fo  he  might 
■•keep  thciTi  in  awe.  that  they  might  not 
dare  to  provq  faife  to  hiin. 


of  the  Chri^iaii  \digioh.  445 

His  Pride  is  evident  in  this  which   fol- 
lows, (r)  Te  thai  uelicve.^    crittr  not  wio  ike  fc)  lb. 
■fjohfes  of  t!e  Prop'ret  vptthd.'t  permijfiorr^  ex" 
cept  dt  the  hour  of  Repafl^  a?id  that  by  cha-ce^ 
and  without     dcjigT?^    ^f  )^  ^'/'^  irtviicu  e»- 
ter  with  freedom  ,   when  ye  (I.^II  I.wve  tdk^n 
yourrepajl^  depart  out  of  the  houfe^  and  tarry 
not  to  difcourfi  one  with  another^  this  molefi' 
eth  the  Prophet^    he  k  afhamed  to  tell  you  the 
truth.     But  this  is  not  all,    his  number  of 
Wives  made  him  incurably  jealous,   and 
therefore  he  adds,  you  ought  not  to   impor- 
Ju^e  the  Prophet  of  God,  neither  to  know  his 
Wive  s^'^  this  would  he  ^  moji  enormous  fin,- ■ 

The  fiercenefs  of  iVfrf/)tf^f^s  Spirit  may 
be  feen  by  this  one  (aying,  (<^)  He  that  k  r<^)ib.  |[c« 
angry  that  God  giveth  fun  our  and  prote&ion  ^*"' 
to  Ivlahomet  in  this  world  Jet  him  tye  a  cord 
■  to  the  beam  of  his  hoafe^  and  hang  htmfelf^  he 
P^ all  fee  if  his  choler  will  be  allayed.  It  is 
notorious,  that  he  fet  up  his  Mew  Do- 
iStrine  in  cppreffinghis  own  Country-men, 
who  would  not  fubmit  to  hisjmpofture 
firft,  and  in  Rebellion  againft  the  Empe- 
ror Her  ac  I J  us,  then  at  war  with  the  Per- 
fians^  afterwards  3  and  his  Alcoran  is  (it 
only  for  a  •  aracen  Camp,  preaching  LufS: 
to  his  followers,  but  blood  and  deftrncricn 
towards  all  others.  ^ 

Thii,  may  fr.tisfie  any  man,  that  there  is 
nothing  in  the  Author  of  the  Mahometan 
ReligioDj  nor  in  th§  Keligioia  itfelf,  which 

may 


44^        ^he  Reafcnabknefs  and  Certainty 

may  incline  him  to  believe  it  to  be  cf  Di- 
vine Revelation.  Bur  whoever  would 
know  more  of  this  vile  Impofiure^  may  fee 
it  fully  difplayed  in  the  Life  of  Mahomet^ 
lately  publithcd  by  the  Learned  Dr.  Fri- 


iir^   ■"     ■wteaaaaa 


THE 


of  the  Chriftian  Religion^  ^^7 


"f'^^^^mmmm^ 


THE 

Reafonablenels  and  Certainty 

O  f    T  H  E 

Chriftian  Religion. 


p  A  R  T  IV. 


C  H  A  R     L 

That  there  k  06  great  certainty  of  the 
Truth  of  the  Chriftian  Keligion^  as 
there  is  cf  the  Being  of  God. 

FROM  what  has  been  difcourfed,  the 
Truth  of  the  Chriftian  Pveligion  is  e- 
vident  by  all  the  arguments,  by  which  any 
Religion  can  poffibly  be  proved  to  be  di- 
vine s  and  if  there  be  any  iuch  thing  as 
trueReligicn,thc  Chriftian  'eligion  muft  be 
it  :  and  if  this  be  made  appear,  it  is  all  that 
need  be  faid  in  ^etciice  of  the  Chriftian 
Religion^  to  any  one  but  an  Atbeilt. 

The 


^/j.8      T/?e  ^eafonablenefs  and  Certainty 

The  Scriptures  are  defedive  in  nothing 
that  is  requifite  in  a  Oivine  Revelation, 
but  have  all  that  can  be  required  in  the 
higheft  degree  f  to  inftance  here  only  in 
Miracles,  and  in  thofe  oiily  of  our  Saviour 
and  his  Apoftles     Our  Siviour  v^rought 
his  Miraclts  in  tiie   mid  ft  of  his  Enetiiies, 
and  extorted  a  Confeffion  from  the  De- 
vils themfelves  olj  his  Divine  Power.     And 
if  the  Apoftles  had  not  been  well  aflured, 
and  abfolutely  certain  pfhis  Hefurredtion, 
they  would  never  have  had  the  confidence, 
and  the  folly,  (for  it  could  have  been  no 
lefs)  to  maintain  fo  foon  after  his  Death, 
in  Jerufafe^^  the  City  wh^re  he  was  Cru- 
cify *d,  that  he  was  rifen  from  the  Dead  •■, 
they  would  never  have  chofen  that,above 
all  places,  to  preach  this  Doftrine,    and 
work  their  Miracles  in,   if  they  had  not 
been  true  :  at  leaft,    they   would   never 
have  done  it,    at  the  great  and   folemn 
Feaft    of    Pentecoft  ,    to    provoke   the 
Jenps  to  expofe  them  to  ail  the  World  for 
Impoftors  j .  no,  they  would  have  taken 
time  to  have  laid  their  defign  with  fome 
better  appearance  and  contrivance  :   to 
be  fure,     they  would  have  avoided  JerU' 
falem  as  much  as  they  could,  and    above 
all  times,  at  fo  folemn  a  FeCtival  as  that  df 
■  Pentecoft,  they  would  have  gone  rather 
to  the  remoteft  corners  of  the  Earth  t^ 
kave  told  their  ftory,  than  have  run  the 

hazard 


of  the  Chriftian  Kel/gicn.  ^^^.^ 

hazard  of  fuch  a  difcovery.  ^But  whea 
they  ftood  the  Teft  of  all  th'it  the  jeivr 
could  fay  or  do  to  them,  when  in  that 
very  City,  where  he  had  been  fo  lately 
crucify *J,  they  told  the  jfen?j  to  their  face, 
and  before  that  numerous  ccnc  >i^  of 
People,  which  was  then  met  -og^' n«^f  a^" 
jerufakm^  that  they  were  Muriherers* 
that  they  murtherd  their  Mediiib,  but 
that  he  was  rifen  from  the  Dead,  and 
that  by  vertue  of  his  Refurreftion  they 
fpoke  thofe  Languages,  and  did  thole 
Works,  which  they  then  faw  and  heard. 
This  was  plain  and  open  dealing,  and 
there  could  be  no  deceit  in  it  5  if'  any 
thing  of  this  couM  have  been  dilprovcd 
they  h.?d  been  for  everfilenced,  but  their 
word:  enemies  vvere  fo  Far  from  being  able 
to  difprove  whjt  they  faid,  that  about 
three  thoufand  Converts  were  made  on 
the  day  cf  Pentecoft. 

The  innocent  and  divine  Life  of  oar 
Saviour,  the  holineis  and  excellency  of 
his  Doftrine,  the  fimplicity,  arid  meek- 
nefs,  and  conftancy  of  his  Difciples,  the 
continuance  of  Miracles  for  feveral  Agi^s 
in  the  Church,  the  wonderful  Prof>agation 
of  the  Gofpel  by  a  few,  poor,  ignorant^ 
defpifed,  and  perfecuted  Men ,  every 
paf3age.  every  circumftance,  in  the  whole 
difpenfation  of  theGofpel,  is  fuUof  eviderti&c 
in  proof  of  it.  But  thus  much  in  thii 
0  g  place 


450      The  Re^fonabknefs  and Qertalnty 

place  (hall  fuffice,  all  particulars  having 
been  largely  infixed  upon  in  their  proper 
places. 

And  fince,  as  fare  as  there  is  a  Go(^, 
there  muitt  be  aR^cvealed  Religion,  i'  any 
Man  will  difpute  theTrutli  of  the  Chriftian 
Hclr^ipn,  let  him  inftance^^n  gkny..  Qther 
Religion  tha:  can  make  a.  better  Plea,  and 
has  more  certainty  thati^  canie  from  God5 
let  him  produce  any  othei;  Rel'gion  that 
has  more  vifible  Characlerslif  Divinity  ib 
it  and  we  will  not  fcrbple  to  be  of  it  , 
but  if  it  be  ^impolTible  for  liim  to  fnew 
any  fuch,  (as  hss  been"  proved)  theTS^  ^p 
ought  to  l^e  of  this,.fince  ther^  muft  be 
fome  Revealed  Religion 3  and  if  that  Re- 
liiiion,' which  has  more  evidence  for  it 
than  any  other  Religion  can  be  pretended 
to  have,  anS  aU  that  it  could  be  requifite 
for  it  to  have,  fuppofingit  true,  and  which 
it  is  therefore  irapoirible  to  Jifcoverto  l|e 
falfe  if  it  were  fo.  If  this  Religion  be  not 
true,  God  muft  be  wanting  to  viankind  in 
what  concerns  their  eternal  Interell  and 
Hippiiiefs  'j  he  muft  be  \^^nting  to  ^^imfeff, 
and  to  his  owij  Atuibij|es  of  Goodncf§, 
Jufiiee,  and  Truth.  ^'And-  therefore 


that  upon  a  duo.  examination  of  all  mt^ 
Reafons  iypd  Mofiv^s  v<  <  it,  will  notf  be& 
Chvillian,  cjn  1  t  no  better  than  an  Atheift, 
if  he  difcern  theconfeqiaence  of  thin^, 
and  will  hold  to  his  6wn  Principles,  fdk 
^  there 


cf  the  Chrifihn  Ueligioit,  451 

there  can  be  no  Medium,  if  we  rightly 
confiderthe  Nature  of  God,  and  of  the 
Chriftian  Religion^  but  as  fare  as  there  ts 
a  God  \'and  nothing  can  be  more  certain) 
the  Gofpel  was  revealed  by  him. 


C  H  A  P.    II, 

The  Refcliition  of  Faith. 

HAving  proved  the  Truth  and  Cer- 
tainty of  our  Religion,  1  (hall  in 
thelaft  place,  upon  thefe  Principles,  give 
a  Refolution  of  our  Faith,  which  is  a  iub- 
jeft  that  has  caufed  fach  unneceffary  and 
unhappy  Difpuces  amongft  Chriilians  in 
thefe  latter  Ages  ,  for  in  the  Primitive 
Times,  this  was  no  matter  of  Controverfie, 
as  indeed  it  could  riot  then,  and  ought 
not  now  to  be, 

'  iV  Confidering  the  Scriptures  only  as  ant 
Hiftory,  containing  the  Adtions  and  Do- 
6i-rines  of  Mofes  and  the  Prophets,  and  of 
our  Saviour  and  his  Apoftles,  we  have  the 
greateft  humane  Teftimoriy,  that  can'be, 
of  men,  who  had  all  the  opportunities  of 
knowing  the  truth  of  thofe  Miracles  e^c, 
which  gave  Evidence  and  Authority  to  the 
Doftrines,  as  Revealed  from  God,  ^d 
who  eould    hav6    no  Intereft  to  deceive 

G  2  3  others, 

^   0 


45  2       The  Ke^fonablenefs  and  Cerfetlnty 

others,  but  expofed  theOifelves  to  all  man- 
ner of  dangers,  andinhmy.  and  tormentsj 
by   bearing  Tcrtimony   to  the  Truth  of 
what    is    contained    in    the    Scriptures  5 
whereas  Impodures  ate  wont  to  be  invent- 
ed,   not  to  incur  fuch  fufFerings,    but  to 
avoid  them,  or  to  obtain  the  advantages 
f         and  pkafures  cf  this  world.    And  (o  this 
i  eOiyTiOny  amounts  to  a  moral  certainty,, 
or  as  it  isjpr  peily  enough  called  by  fome, 
to  a  moral  intaUibility    beciiife  it   implies 
a  ti  oral  impoUibility  of  6ur  being  deceiv- 
ed by   it  :  luch  a  certainty   it  is,  as  that 
nothing  with  any  reafon  can  be  objected 
againU  it.     W  e'can  Wave  as  little  reafon  ^ 
doubt,  tliat  Chrift  and  iiis  Apofiles  did, 
and   fufFered,  and  taught,  what  tjie    Scri- 
ptures relate  of  them,  in  Jeriijulew^  ^nti- 
och^  d^€     as  that  there  '  ever, were  fuch 
places  in  the  world  ^  nay,  vre  have  that 
much  better  attefted  than  this,  for  many 
men  havi  die^Hn  Teftimony  of  tlie  Truth 

II.  This  Teftitfflffy  being  conHdcred 
with  icfpcft  to  the  nature  of  the  thing  te 
ftified,  as  if  concerns^  eiprnal  Salvation^ 
which  is  of  the' great  eft  concernment  to 
all  mankind,  it  appears  that  Gods  Veraci- 
ty ar  d  Gydnefj,  are  engaged,  that  w6 
fbo61d  not  be  deceived  inevitably  in  a 
mancr  oi  this  ccnfequence  :  So  that  th^" 
Moral  Infallibility  becomes  hereby  Abflfc 

lute 


cf  the  Chrifiian  Keligkn.  4.53 

lute  Infallibility  :  and  that  ^g^Jiich  was  be- 
fore but  Humane  Faith  becciacs  Divine, 
being  grounded  not  upon  Hafflane  Tefti- 
raony,  but  upon  the  Divine  Attributes, 
which  do  atteft  and  confirm  that  Hu- 
mane Tefti.Tiony,  and  (b  Oivine  Tefti- 
mony  is  the  ultimate  ground,  why  I  be- 
lieve the  will  of  God  to  be  delivered  in 
the  Scriptures  5  it  is  no  particular,  revealed 
Teftimony  indeed,  but  that  which  is  equi- 
valent to  it,  wz.,^  the  conftan:  Atteftation 
of  God  by  his  Providence.  For  it  is  re- 
pugnant to  the  very  notion  of  a  God,  to  let 
men  be  deceived,  without  any  poOible 
helper  remedy,  in  a  matter  of -fuch  im- 
portance. And  fo  we  have  the  ground  of 
our  Faith  abfolutely  Infallible,  becauie  it 
is  evident  from  the  Divine  Attributes, 
ttiat  God  doth  connrm  this^ Humane  Tefti- 
mony by  his  own. 

IlL  The  Argument  then  proceeds  thus : 
If  the  Scriptures  were  falfe,   it  would  be 
impjilible  to  ditcover,i;them|o^fo..  and' 
it  is  inconfiHrent  ^ith  the  Truth  aVd  Good- 
neis  of  Almighty  God  to  fuller ' 
tliis.na: ure  to  pufs  upon  maifkin  a ^   ,,  ia;uu: 
any  poffibiliiT  of  a  difcovery  ^  thi^efore  it 
follows,   that  they  are  not  falfe.    Here  is 
I .  The  objCM:,    or  thing  to  ill  beliq|€«i, 
'mz,.  thaft  ehe  Revelation  delivered  to  us' 
in  the  Scriptures^s  from  God;     ?,  The 
Gga  Mo. 


454     ^^^^  KeafcTJab/enefs  and  Certainty 

Motive  or  Eyiderce  to  induce  our  Belief, 
viz;  Humane  Teftimony.     3.  A  ccnfirma- 
tiou  of  that  Tefrimony,    or  the  ForraSl 
Principle  and  Reafon  of  our  Belief,  viz^ 
the  Divine  Goodnefs  and  Truth.     The 
objeft  therefore,  or  thing  believed  is.^the 
dime  to  us  that  it  was  to   thofe  who  favv 
the  ijQiracles  by  vvhich  the  Scriptures  ftand 
confirmed,  viz,  the  rev^ealed  Will  v  f  God  v 
and  the  Ground  or  Foundatio  i  of  our  Be- 
lief is  the  fame  that  theirs  was,  viz,  the 
divine  Goodnefs  and  Truth,  whereby  we 
are   afiured,   that  God  wcyld  not  fufFer 
Miracles  to  be  wrougjit  in  his  own  Name, 
according  to  Prophecies  formerly  deliver- 
ed, and   with  all  other  circumftances  pf 
credibility,  only  to  confirm  a  Lye.     The 
only  difference  then  between  ihe  refoluti- 
on  of  Faith  in  us,  and  inthe  Chrifti  *ite  who 
wele  converted  by  the  ApoOIesthemfelves 
is  this,  that  tW)  we  believe  the  fame  things, 
and   upon  the  fame  grcunds-and  reafbns 
with  therri,y^t  wehavc  not  the  fame  imme- 
diat,e  motives  ^or  evideqjtie  tp,  induce  our 
Belief^  or  to  latisiie  us  in  ihefe  reafons, 
and'^onvince'lKs,  that  the  Revealed  WiW 
ofGod,^  contained  in  the  Scriptures,  istp 
be  believed  upon  thefc  grounds  5   thatis^ 
t6  4atisfie%nd  convince  us  that  the  belief 
of  the  Scriptures  being  the  word' of  God 
is  finally  rcfulved  int«  the  authority  of 

God 


of  the  Chriftian  Kel^gion,  455 

God  himfelf,  and  is  as  well  certihVd  to  u?, 
as  his  Divine  Attribiues  can  render  it.  For 
they  were  afi'ured  of  this,  from  what  their 
own  fenfes  perceived,  but  We  have  our 
aflurance  of  it  from  the.  Tedimony  of  o- 
thers. 

The  Queftion  therefore  will   be,  whe- 
ther the  motives  and  arguments  for  this 
Belief  in  us,  or   the    me^ns  whereby 'we 
become  a  (lured,  that  the  Revealed  Will  of 
God  is  contained  in  the  Scriptures,  be  not 
as  fuiEcient  to  produce  a  divine  Faith  in 
us,  and   to  eftablifti  our  Faith  upon  the 
divine  authority,     ^s  the  mo  ives  and  ar- 
guments which  thofehad,  v/ho  lived  with 
the  Apoftles,  and  (aw  their  Miracles,  could 
be  to  produce  that  Faith  in  them,    which 
refolved  itfelfinto  the  divine  authority, 
/^.nd.  this  enquiry  will  depend  upon  thefe 
two  things :  i.  Whethef''*  v/e  may  not  be 
aflured  of  forde  things  as  certainly  from 
the  Teftimony  of  others,  a's  from  our  own 
Senfes.     2.  VVhethc^''this  Ij^^not  the  pre- 
fent  cafe,.  rcLuing  to  the   refoludon  of 
Faith,     r  ftiair^  therefore  condder  in  the 
4rft  place  the  certainty  which  we  have  for 
the  matters  of  fad,  by  yvhich  the  aiithority 
of  the  Scriptures  is  proved  and  coDiirmed. 
to  us,  compared  with  the  evidk  nee  offence, 
and  will  then  apply  it  xo  the  rcfolution  of 

Faith. 

■•■*.• 

Gg4  ^'^^ 


45^     The  Reajonabkfiefs  aiicl  Cirtaint} 

I.  In   many  cafes  men  feem  generally 
agreed  that.^fhere  is  as  much  caufe  to  be- 
lieve what  they  know  from  others,    as 
vvhat  they  fee  and  experience  themfelves. 
F  r   there  may   be  fuch  circumftances  of 
credibiiity,  as  equal  the  evidence  even  oi 
f&nce  itfelf  5  no  evidence  can  fatisfie  fence 
fo  much  indeed,    nor  perhaps  fo  muchaf- 
itCi  t)ie  padions,    as  that  of  fence  ,   but 
thercniiy be  other  evidence,   which  may 
give  as  clear  conviction,  2nd_aliogether  as 
good  fatisfadtion  to  our  Rtafon,    as  that 
vi^hich  is  iramefjiately  derived  from  c-ur 
fences,    concerning  the  Being  of  Objeds, 
or  the   Truth  of  matters  of  fad.     i  hus 
thofe  who  never  travelled   to  the  Indies^ 
do  as  little  doubt  that  there  is  fuch  a  place, 
as  thofe  who' have   been  never  fo  often 
there;    and  all  nien   believe,  there  v>as 
fuch  a  msn  as  Jjdi^^^  ^^/'?>*?    vv  Jth  asUttle 
fcruple  as  if  tbey  had  lived    in  his  time,., 
and  had  feen  a^d  fpoke  with  him.    1  fup- 
pofe  no  mai^  in>his  J^vits  makes  any  moi^e 
doubt,  b'Jt^tlilje  arf  fuch  places  r-s  Judd:a 
and  JeriifiiC."^ [roni  »the  conftatit  report 
ofyiftoriansand  Travellers,  than  if  he  had 
'  beerf  in    thole  places  *himfcif,    and  had 
hved  the  greateft  part  of  liis  Life  there  .• 
and  the  greateft  Infidel  tiiat  I  know  of, 
nei^l  pretefided    yet  to  disbelieve,    that 
there  was    fuch  a  perfon  as  our  Saviour 
Cdrtft.     But  all  men  thirrk  themfelves  as, 

Vv'cU 


of  theChriftian  Religion.  457 

well  aflured  of  things  of  this  nature  upon 
the  credit  of  others  as  if  they  had  feen 
them  themfelves.  For  how  doubtful  and 
intricate  (bever  fome  things  may  be,  for 
want  of  Knowledge  or  credit  in  the  Re- 
laters ,  yet  there  are  other  things  delivered 
with  that  agreement  and  certainty  on  all 
hands,  that  to  doubt  of  them  would  be  as 
unrealonable,  as  to  doubt  of  what  we  our 
felves  fee  and  hear. 

And  if  our  SaviourX  Re{urrei!lion,  for, 
inftance,  be  of  thisnatu  e,  we  can  with  as 
little  reafon  doiibt  of  it,  as  if  we  had  lived 
at  that  time,  afid  had  converfed  with  him 
after  his  Refur  reft  ion  from  the  dead.  But 
we  have  as  great  affurance  that  he  was  a- 
live  again  after  his  Crucifixion,  as  that  he 
ever  lived  at  all  ,  and  we  have  at  leaft  all 
the  ailurance  that  there  was  fuch  a  perfon 
as  Chrift,   that  we  caQ  hfive,  that  there 
once  lived  any  other  man  at  that  diftance 
of  time  from,  us.    We  can  no  more  doubt 
that  our  Saviour  was  born  in^t^e  Reign  of     . 
Augnfius  Cdfar.,  and    was  crucified  under 
Tiberius^  than  that  there  were  once  fufji 
Emperors   in  the  voHd  3  nav,  wchayigc 
much  better  atte^ed  that  Chrift  wJs  born, 
and   was  crucified,  .and   rofe  ^gain,  tha^i 
that   there    ever  were  fuch    Biieces  ^  p 
tbe(e  tw-©  Emperors:    for  iip,  man  e\,er 

go  about  the  wo  _ 
thiij'  fcnd  w  teiliik  tht;  .truth  d 
"  ■      ■  ■        it. 


^5$        T^he  Reafonablenefs  and  Certainty 

it,  at  his  death.  But  the  Apoftles  them- 
felves,  and  their  Difciples  and  Converts, 
and  innumerable  others  ever  fince,  from 
the  beginning  of  Chriftianity,  have  alfert^ 
ed  the  particulars  of  the  Life,  and  Death 
and  Rcfurredion  of  our  Saviour,  under  all 
dangers^  and  torments,  and  deaths  ,  and 
have  made  it  their  great  aim  and  defign, 
both  living  and  dying,  to  bear  Teftimony 
to  the  lyuth  of  the  Gofpel  So  that  a 
inan  may  as  vi/ell  doubt^  of  any  matter  of 
faft  that  eyer  was  done  before  his  own 
time,  or  at  a  great  diftance  from  him,  las 
doubt  of  thefetundamentals  of  the  Chrifti- 
an  v'Religioa  s  and  yet  there  is  no  man, 
but  thinks  himfelf  as  certain  of  fome  things 
at  leaft,  which  were  done  a  long  time  ago, 
or  a  great  way  off,  as  if  he  had  been  at  the 
doing  of  tbcQibirriielf. 

Indeed,  in  fome  refpec^s  we  feem  to 
have  more  evidence  than  thefe  could  have, 
that  lived  inthebtg^nningof  ChrifMjnity^ 
for  they  could  fee  but  feme  Miracles.,  •  v/e 
havethe  benefit  of  all  ^  they  rtlyed  upon 
their  own  fences,  and  upon'' the  fences  of 
fuch  as  they  knew,  and  converfcd  with  5 
wejupon  the  ferice  of  innumerable  people, 
who  fuccel^veiy  beheld  them  for  ihe  fpaqe 
of  divers  hundred  yearb  together  :  fo  that 
whoever  will  not  believe  the  Sciipturfs, 
i^ither  ivould  he  lelkve^  though  one  ropfrom 
ihe  chad  h  that  is,  though  the  greatc^JJp^- 

racle 


cf  the   Chri/tian  Religion^  ^gp 

racle  were  wrought  for  his  conviction. 
This  was  faid  ot  the  Old  Teftament,  and 
therefore  may  with  greater  reafon  be  faid 
of  That  and  the  New  both. 

And  we  have  belides,  one  fort  of  evi.. 
dence,  which  thofe  that  lived  at  the  firft 
planting  of  Chriftianity  could  not  have  5 
for  we  fee  many  oi  thofe  Prophecies  ful- 
filled, which  our  Saviour    foretold  con- 
cerning his  Church,  we  know  how  it  fprung 
up  and   flourifhcd,  and   from  whatfraall 
and   unhkcly  beginnings  it  has  fpread  it 
fdf  into  all  corners  of  the  Earth,  and  con- 
tinues to  this  day,  notwithftanding  all  the 
malice  of  Men  and  Devils   to  root  it  out 
and  deftroy  it.     The  continuance  and  fuc- 
cefs  oi  the  Gofpel  under  (b  improbable 
circumfl-nnces  was  matter  of  Faith  chiefly  to 
the  firft  Chriftians,  bi:t  to  us  is  matter  of 
Faft,  and  the  objedt  of  fenfe  :  they  faw 
the  work  indeed  profper  in  their,  hands. 
but  their  Faith  only  could  icU  them,  that 
it  fhould  flouridi  for  fo  tiian^  "Ages,  as  v/e 
know  it   has    already    d(.nc'^    Th^  is*  a 
(landing  and  invincible  p^  oof.to  us  ^t'* 
diftance  of  time,and  has  the  force  of  a 
fold /\rgurhent,  the  one  of  a  power  of  Mi- 
racles; the  other  of  Prophecies  .*  we  know 
that  a  miraculous   po^^er  has  been  m^im- 
feited  in 'conquering  all  oppofitioii,  andin 
a  v/onderful  manner  bringing  thofe  things 
to  paG  which  to  humane   wifdom  and 

power 


4t?o       T^he  Reafonahlenefs^  and  Certainty 

power  are  altogether  impoflible.  And^ 
the  falftiling  hereby  of  Prophecies  is  a  villi-' 
ble  confirmation  to  us  of  the  truth  of  thole 
Miracles,  which  by  the  Teltimony  of  o- 
tbers  we  believe  to  have  been  ilone  by 
the  prophets,  whofe  Prophecies  we  fee- 
fulfilleci.  And  (ince  it  mufl:  be  acknow- 
ledged that  thin'js  may  be  (b  well  attefVed, 
that  we  may  with  as  much  reafon  doubt 
of  the  truth  of  our  pwn  fences,  as  of  the 
Authority,  by  w^ich  weate  affurcd  of  the 
truth  of  them,  andmufc  turn  Sceptickscr 
worfe,  if  We  will  not  believe  them  :>  we. 
may  coiicludc  as  well  npoa  the  account  of 
thefe  Prr.phecies,  which  we  our  felves  fee 
fulfilled,  as  upon  all  other  accouilts,  that 
trie  Piflorical  evidence  ra  proof  of  the 
Chiifrian  Rcligicn',  aiiiounts  to  all  the 
certainty  that  a  matter  of  Fa^^l  is  ca- 
pable of,  not  excepting  even  that  offenfe 
itfelf.  . 

,     Ih  Let  us  now  apply  all  this  to  t^ie 

Refolution  of  Faith,  and  give  an  acjpount 

how  f.  divine  and  infallible  ^in'may   be 

; B|od deed  i» us.  Humane  Teftimony  i  .'le, 

'Motive,,  by  which  we  believe  the   Scri-" 

jptures  to  comain  God's    reve:Jed  Will : 

I tlii^  ccrtife  m  that  luch  Miracles    were 

VJrpugbr,  andfuch  Pn3pbecies«ddivered,3«, 

^e  x^^   the  Scriptures  the  .full   evidence 

j^r\    o?7,^;;,r*2ty    of  &   Diviac  Revclatioo. 

W  ..it  be  enquired,  why  w^be^ 


of  the  Chriflian  Religion, 

lieve  the  Scriptures  to  be  the  word  of 
God  ?  the  Anfwer  is,  upon  the  accountof 
the  Miracles  and  Prophecies  ,  which 
concurring  with  all  other  circumftances 
requifite  in  a'R  c velation,  confirm  the  Truth 
of  them.  If  it  be  asked,  how  we  know 
that  thefe  Prophecies  and  Miracles  are 
true  and  effe^^tual,  and  not  feigned,,  or 
infufficient,  I  anfwer,  becaufe  we  have 
them  fo related  and  attefted,  that  confix 
dered  barely  as  matter  of  Fad,  they 
have  all  the  credibility  that  any  matter  of 
Fade  is  capable  of,  and  therefore  may  as 
fafely  be  relied  upon,as  any  thing  which  we 
do  our  felves  fee,  or  hear.  If  it  be  turther 
urged  that  for  all  this  I  may  be  deceived, 
fince  all  men  are  fallible,  and  no  man  is 
infallibly  aflured  that  there  is  fqch  a  place 
as  Rof^ie^  who  never  faw  ft  5  though  no 
mail  neither  can  any  more  doubt  of  it, 
than  he  can  dcubt  whether  there  be 
fuch  a  place  2ii  London^  v/ho  lives  in  it.  I 
acknowledge  that  there  is  a  bare  poflibility 
of  being  deceived  in  all  humane  evidence, 
but  yet  I  deny  that  we  can  pofTibly  be  de- 
ceived in  this  cafe,  becaufe,  though  the 
evidence  itfelf  be  humane,  yet  the  things 
which  it  concerns  are  of  that  Nature,  that 
God  would  never  fuffer  the  World  to  be 
thus  long  impofed  upon  in  them,  without 
all  poflibility  of  finding  out  the  Truth.  So 
that  here  we  refolve  our  Faith  into  the  di- 

viKc 


4^2  The  Re  afonab/e72e/s  ancf  Certainty 

vine  Authority,  by  reafon  of  the  fame 
MiracJes,  by  reafon  whereofthe  Eye-wit- 
riefjes  of  them  did  refolve  theirs  into  ir, 
but  they  believed  thefe  Miraclc/as  feen  t^ 
themfeives  aitd  we  believed  them  as  feen, 
and  vvitneHed  by  others,  but  both  thej 
and  we  believe  thetii  as  the  works  of  God 
himfelf. 

It  might  have  been  alledged,  if  we  had 
feen  thijfe  Miracles  that  w.e  might  poffibl^ 
be  deceived  5  and  (b  indee4we  might,  if 
we  could  not  have  (ecur«k|r  relyed  upon 
Gods  Truth  and  Goodneft,  that  they  v/ere 
defigned  by  hiai  to  confirm  the  Doclrine, 
for  the  fake  of  which  they  were  wrought, 
and  we  may  with  equal  fecurity  rely  upon 
the  fame  Truth  and  Good nefs  for  the  cer- 
tainty of  the  Hiftory  of  them,  as  we  could 
have  done  fof  the  firfficiency  of  them  td 
the  purpofefor  which  they  were  wrought, 
though  they  had  been  pertorrfieJ  in  oiir 
light,  (ince  it  is  asimpo{ik>le  tb"  find  out 
any  deceit  in  the  account  given  of  them, 
as  it  would  bave  been  for  us  to  find  any  in 
tbe.Miracles  themfeives  at  th€%imeoftheir 
performance,  •      <>' 

Humane  leftimofrf  is  the  conveyaace 
and  the  means  of  delivering  the  Truths 
contained  in  the  Holy  Scriptures  down  to 
ns  ^  and  we,  who  could  nerther  fee  thoe 
Miracles  nor  heir  tl;^e  Doftrines  at  thefirft. 
.  hand,  have  at  this  diftanct  of  time  the 
I  truth 


of  the  Chriian/^ehgion.  4^3 

truth  of  them  aiccnaintd  by  a   corinued 
fucceiriveTeriimony,  till  weain^c.ii  fuch 
as  were  im.:>ediate  witqtiies  of  them  Now 
thofe  that  faw  and  heard  all  things  which 
are  delivered  to  us  in  the  Scripures^cccid 
not  cfteem  rheir  leDcs  inhdli  Ic^  but  they 
notwiihftanding  beiicved  our  Saviourand 
his  Dilciples  to  be  fo,  of  whom  yet  their 
fenfeb  only  could  give  ihem  means  of  af- 
furance  that  they  were  infallible.     They 
knew  their  fenfes  might  deceive  them  (ot 
that  they   might  be  miftaken   concetning 
the  objects  of  fence)  but  neverthelefs  they  , 
believed  that  our  Saviour  and  the    Apo- 
ftles  could  not  deceive  them,  Jupon   this 
only   ground,  that  their  fences   or*  their 
reafon  by<dedu5 ion  from  fence  told  cheia 
fo.     There  was  not  one  tnanof^them  pec-^ 
haps   but    had   often  obferved  bi'^  fenfes 
mifreprefent  objeds  to  him,  and  yet  ia 
this  cafe  upon  thefole  Teftimony  of  their 
fenfes  they  grounded  an  infallible  raith  : 
becaufe,  though    their  fences,  bad  mifre- 
prefentedl,  objects,  yet  it  w^i&iii  a  wrong 
medium,    ar'  an  undue'  diftance,  or    by 
reafon  of  fome  indifpofitionof  the  fenfedt 
felf,  and  ftill  their  iences,  or  rather  their 
reafon  by  the  help  of  their  fences  difco^ 
vered   that    their  fences   had   led   them 
fRto   miftakes.    But  iir  ;the  prefent  cafe, 
<yhen  the  Objedt  was  placed  in  open  aod 
frequent  view,  to  the  greateft.j^vantagCi 

when 


4^4      ^^^^  Jieafonabknefs  and  Certainty 

when  it  was  ptrblick  and  expofed  to  mul- 
titudes, when   all  agreed   in   the  fame  o- 
pinion  concerning  it,  and  when  the  mat- 
ter was  of  infinite  importance,  here  they 
had  reafon  to  conclude,    that  the  God, 
who  framed  their  Sences,  would  not  fuf- 
fer  them  to  be  fo  hurtful  to  them,  as  they 
muft  needs  have  been,  if  they  had  been 
deceived   by  them.     In  like  manner,  ift 
the  Teftimony,  which  defcends  to  us  from 
former  Ages,  we  fee  with  other  mens  eyes, 
and  hear  witbother  mens  eaf^ ,  and  though 
the   Teftimony  Inay  often  fail  us,   and  Is 
fubjeft  to  a  double  inconvenicncy,  through 
the  incapacity  and  unfaithfulnefs  of  wit- 
nefles,  yet,  as  in  the  former  cafe,  fo  here, 
when  all  circumiiances  are  vfei^hed  and! 
Gonfidered,  and  afrer  the  utmoft  tryal,  rid 
reafon  can  be^  found    to  with-hold    our 
aflent,    but  all  things  (land  undifproved, 
and  no  juft  fcruple  appcv^rs,   but  only  *a 
bare  poflibility  of  being  deceived  ^    airt^^ 
this  ariiing  not  from  any  defec^t,  but  that 
of  humane  nature  itfelf,  here  Gods  Good- 
nefs  and  his  Truth  muft  needs  interpofe, 
to  takeaway  that  only  impediment,  which 
otherwife  muft  [unavoidably   hinder  atiy 
thing  from  ever  being  known  to  be  infal- 
lible. 

The  only  certainty  which  we  can  havi 
that  our  fences  arc  tr>ue,  is  this.  That  GoS' 
will  not  fuffcr  them  to  be  deceived,  wh^iffc 

the 


of.  the  Chriftian  Keligrm»  4^5 

the  difpofition  of  the  medium,  and  di- 
ftance  ot  the  Objed,  and  all  ottu  r  cirram- 
'ftancesare  rightly  quahfied  ;  btc  n^- that 
would  be  inconfiftcnt  with  hii  Atttibiites 
of  Juftice,  Goodncfs  and  Tru  :h  ,  i)iit  i|: 
would  be  inconfiftant  v\ith  t.icic  Utri- 
butes,  not  upon  the  account  pf  our  Bo- 
dies j  for  they  would  be  provided  tor  ns 
well,  though  our  fences  were  deluded  $ 
we  (liould  (ee,  and  bear,  and  tafte  jufl  as 
we  do  now,  though  we  Vere  never  fo 
much  deceived  ill  thefe  fenfations;  there- 
fore the  Truth,  and  Goodnels,  and  Juftice 
of  God  are  engaged  nor  to  fufFer  us  to 
be  deceived,  in  refped  to  to  our  Souls, 
not  in  regard  to  our  Bodies .'  and  if  we 
have  no  certainty  that  our  fences  do  not 
deceive  us,  but  becaufe  God  would  not 
fuffer  fuch  a  cheat  to  be  put  upon  us,  as 
we  are  intelligent  and  rational  Beings  5  we 
have  the  fame  an  i  much  greater  reafon  to 
conclude,  that  he  would  not  fufFet  us  to 
lye  under  fuch  a  delufion  in  reference  to 
our  eternal  Interflr.  If  God  would  not 
fufFer  our  minds  unavoidably  to  lye  under 
a  temporal  delufion  of  no  great  confe- 
quence ,  have  we  not  much  more 
reafod  to  conclude,  that  he  would  not 
fufFer  us  unavoidably  to  be  deceived 
by  any  means  whatfoever  ^  in  refe- 
rence to  our  eternal  Intereft  ?  For  in  this 
cafe,  to  be  deceived  is  to  be  4eftroyed, 
and  to  fufFer  it  is  a  thoufas^d  times  worfe, 
H  b  than  ' 


^66     The  Keafcnabknefs  and  Certainty 

than  if  be  ftiould  fufTer  all  Mankind  at 
once  Xikyx.  only  to  be  deceived  by  their 
fences,  but  to  be  poifoned  by  that  deceit;* 
and  thereSbre  the  fpecial  Providence  and 
particular  careofGod  raufl:  be  concerned  to 
prevent  it.Uvve  have  nothing  to  object  but 
the  imperfection  of  human  nature,we  may 
relyvUpon  God  that  this  fhail  never  niiflead 
usjn  a  matter  of  fuch  confequence.whether 
theiaiperfection  be  in  our  own  fences,  orin 
the  leftimony  of  others.  In  fiiorr,  the 
Miracles  related  in  the  Scriptures  \vill  as 
cfFeftually  prove  a  divine  Kevelation  to 
us,  as  they  could  to  thole  that  faw  them  5 
but  the  difference  is,  hat  tliey  believed 
their  fences  and  we  believe  them,  and  all 
things  confidered,  we  have  as  much  reafon 
to  believe  Upon  their  evidence,  as  they 
could  have  to  believe  upon  the  evidence  of 
their  fences. 

Let  us  confider  Hiftory  as  a  medium,  by 
which  thefe  Miracles  become  known  to  us, 
and  compare  this  meduim  with  that  of 
Sight.  If  a  man  would  be  fcepiical,  he 
might  doubt  whether  any  medium  of  Sight 
be  ib  fitly  difpofed,  as  to  reprefent  ob- 
jefts  in  their  due  proportion,  and  proper 
fliape,  he  might  fufpedt  that  any  Miracles 
which  he  could  fee,  were  falfe  or  wrought 
only  toamufe  arid  deceive  him, and  there 
would  be  no  way  to  (atisfy  fuch  an  one, 
but  by  tejjing  him  that  this  is  inconfiftent 
with  the  Truth  and  Goodnefs  of  God^fiSo 

in 


of  the  Chriflian  Religion,  4^7 

^n  this  other  medium  of  Hiftbry,  which  to 
us  fuppUes  the  want  of  that  of  Sight  5 
araan  may  doubt  of  any  matter  of  Fad,  if 
he  Pleafes,  nocwithftanding  the  moft  cre- 
dible evidence,  but  in  a  mat:er  of  this  na- 
ture, where  our  Eternal  Salvation  is  don- 
cerned,  we  may  be  fure,  Goci  vrill  not 
fufFer  Mankind  to  be  deceived  without  all 
poffibility  of  difcovering  the  deceit.  The 
circumftances  have  all  the  marks  of  credi- 
bility in  them,  and  therefore,  if  hey  be 
duely  attended  to,  cannot  but  be  believed, 
and  the  Dodrine  v^hich  they  arc'bronghtin 
evidence  of,  being  propounded  to  be  be- 
lieved under  pain  of  Damnation,  require 
tliat  they  (hould  be  attended  to,  and  con- 
fidered  .*  and  that,  which  is  in  its  circuni- 
ftances  raoft  credible,  and  in  its  matter  is 
fuppofed  neceifiry  to  Salvation,  muft  be 
certainly  true,  unlef^  God  could  oblige  us 
to  believe  a  Lye.  For  not  to  believe  things 
credible,  when  attended  to  and  known 
to  be  fuch,  is  to  humane  nature  irtipcfllble, 
and  not  to  attend  to  things  propofed  as  - 
from  God  of  neceiTity  to  Salvatiorf;  is*a 
very  heinous  Crime  ag,ainft  God,  and'  to 
think  thatGod  will  fuffer  me  to  be^decci  vcd 
in  what!  am  obliged, in  Honour  and  obe- 
tdiencetohim,  to  beHe"ve  upon  his  Autho- 
rity, is  to  think  he  can  oblige  me  to'te- 
lieve  a  Lye.  But  it  tray  be  objected  i  if 
this  be  fo,  how  comes  it  to  palfi  that  they 
are  pronounced  blcjfed^  wlio  huze  hut  jcen., 


4  09       T^he  Reafonab/enefs  and  Certainty 

and  yet  have  believed^  Jolin  xx.  29.  which 
feems  to  denote,  that  a  peculiar  Bleffing 
belongs  to  them,  becau(e  they  belieye 
upon  k(s  evidence.  I  anfwer,  that  they; 
are  there  pronounced  BlelFed,  who  had  fo 
well  con  [id ere  d  the  nature  and  circuraftaq- 
ftances  of  things,  the  Prophecies  concern- 
ing theMellias,  and  what  our  Saviour  had 
delivered  ofhimfelf,  as  to  believe  his  Re-^, 
furre<^ion  upon  the  report  of  others  5  not 
becauie  others  might  not  have  as  fufficient 
Grounds  fpr  their  Belief,  3s  thofe  who 
faw  him  after  his  Refurref^ion,  but  the 
evidence  of  ftnfe  is  more  plain  and  con- 
vincing to  the  generality  of  men,  though 
fleafon  proceeds  at  leaft  upon  as  fure  and 
as  undeniable  Principles.  A  demonftrati- 
on,  when  it  is  rightly  performed,  is  ascer- 
tain, as  the  felf  evident  Principles  upon 
which  it  proceeds,  though  it  be  fo  farr^y 
moved  from  iliem,  that  every  one  cannot 
difcern  the  connexion.  Demonftrationj 
may  be  far  from  being  eafie  and  obvious, 
hxit  arc  oftentimes,  we  know,  very  diffi- 
cult and  intricate,  which  yet,  when  they 
are  once  made  out,  are  as  certain  as  fenfe 
itfelt.  The  Bleffing  is  pronounced  to  him, 
who  believes  not  upon  lefs  evidence,  but 
uppn  that  which  m  firft  feems  to  be  lefs, 
W^Jiich  is  deft  obfervable,  and  lefs  obvious? 
to  ovr  coniideration,  but  not  lefs  certaioj, 
when  it.is.f4u^yri(?onfidered.    For  whiflh 

re;ifca 


^    of  th  Chrijiian  Religion-  4^^ 

reafon  our  Saviour  after  he  had  wrought 
many  Miracles,  that    were  effeftually  at- 
tefred  by   fufficient  witneffes ,     required 
t^aith  in  thofe,  who  came  to  be  healed  of 
him,  becaufe  the  Teftimony  of  others  was 
the  means,  which  in  Ages  to  come,  waste 
be  the  motive  of  Faith  jn  Chrifli^lns,    and 
he  thereby  fignified  to  us,  that  there  may 
be  as  good  Grounds  for  Faith  upon  the 
report  of  others,  as  we  could  have  from 
our  own  fences,  and  generally  thofe  who 
eame  in  unbelief,  went  away  no  better  fa* 
tisfied.     Wherefore  it  is  faid,  that  ?in    his 
own  Country   becaufe  of  their  unbelief, 
he  could  do  no  mighty  voori\^  fave  thai  he  laid 
hk  hands  upon  a.  few   fick  Folk  and  healed 
them^  Mark  vi.  5,     he  could  not   do  hi?- 
mighty  works,  becaufe  they  wouH  be  in- 
effeftual,  and  would  be  lofc  upon  them, 
and  he  cuuld  jo  nothing  iniigntficant  or 
in  vain  5   if  they  \vould  rejedi    what  had 
been   fo  fuiiy  witneiTed  t,j  thtrm,    they" 
'would  not  belief,  whatever  Miracles  they 
(hould  fee  hin3  d-o. 

It  is  very  rem-vkable,  thdt  a  m^dfl  all 
his  Miracles,  our  Saviour  dircfts  his  Fol- 
lowers to  Mofes  and  the  Prophets,  and  ap 
peals  to  the  Scriptures  for  the  Authority 
of  his  very  Miracles,  abd  that  even  after 
bis  Refurrection,  he  inftrofts  his  Difciples, 
-who  fawand  difcoUffed  with  him,  out  of 
^  Scriptures  3    to  confirm  them  in  the 

truth 


470  The  Reafonahlenefs  and  Certainty 

t^uth  of  it,  Lukfi  xxiVi  26,  27.  He  requires 
the  Jews  to  give  no  greater  credit  to  his 
own  Miracles  than  that  which  he  implies, 
they  already  gave  to  the  writings  of  M<7/e/, 
fo  as  firmly  avid  ftedfaflly  10  beltevp  that  he 
came  from  God.  And  we  having  all  the 
help;  [and  advantages  which  the  Jews  had  to 
create  in  them  a  Belief:  of  the  Scriptures  of 
the  Old  Ted-ament,  and  many  more  and 
greater  Motive5(\f  it  be  pofIible)to  believe 
thefe  of  the  New,  muft  therefore  have 
fufficient  means  to  excite  in  us,  that  Faith 
which  our  Saviour  required  of  thofe  who 
fa w  his  Wotks,  and  heard  his  Doftrine  5 
whichi:ertainly  was  a  Divine  Faith,  and  all 
the  Faith,  which  if  it  be  accompanied  with 
(ince  and  imp  rtial  obedience,  is  required 
in  order  to  Salvation. 

Upon  the  whole  matter  I  conclude, 
that  the  Truth  of  the  ChriOian  Reli- 
gion is  evident  even  to  a  Demonftra- 
tion  :  for  it  is  as  Demonftrable  that 
there  is  a  God,  as  it  '\<^  that  I  my  felf 
am,  or  that  there  is  any  thing  elfe  in 
the  A^orld  ;,  beeaufe  nothing  could  He 
made  without  a  Maker  ,  or  cren  ed 
without  a  Creator  5  and  it  is  as  De- 
rnonftrable ,  that  this  Cod  being  the 
Author  of  all  the  perfedions  in  men, 
muft  \}.wXi.\^^  bB"-  infinitely  perfeft  5  that 
he  :s  infinitely  Wileacd  jiO"  and  H  ly 
i^rd  Good,  ani[^.«h«t  according   to  ihefe 

Attributes 


cf  the   Chri/iian  Religion^  ^ji 

Attributes  he  could  not  fufFer  a  falfe  Re- 
ligion lo  e  impofed  upon  the  world  in 
his  own  Nnme,  with  fuch  manifeft  Tokens 
of  credibility,  that  no  man  can  poffibly 
difprove  it ,  but  every  one  -s  obliged  to 
beheveit. 


Eooh 


^ookj  Trinted  for^  and  fold  by 
Peter  Buckp  anhe  Sign  of 
r^^  Temple,  mar  the  Juncr- 
Temple-Gate  in  Fleet dreet. 

REfle(9ionsupon  Antienr  and  Modern 
Learning,  by  Wm,l4  otton^  B.D.  Chap- 
lain to  the  Kight  Honourable  the  Earl  of 
Nottingham  The  2d  Edition,  with  large 
additions.  Wi'h  diflertations  upon  the  E- 
piftles  of  Phalarff^  Themijlocks^  Socrates^ 
'Enripidei^  &c.  and  Bfops  Fables,  By  Dr 
Be»tley, 

An  end  to  the  Controverfie  between 
the  Church  of  England^  and  :  ^iffenters.  In 
which  all  their  Picas  for  Separation  from 
the  Church  o(  Englof/d  are  proved  to  be 
infufficient,  from  the  writings  of  the  moffe 
eminent  among  the  Dilfentcrs  themlclves. 
And  their  Separation  condemned  by  the 
Keformed  Churches. 

Whereas  Dr.  Plott's  natural  Hidory  of 
Stajfordfljire  has  been  very  fcarce,  becauic 
the  fmall  remaining  number  was  kept  up 
in  the  hands  of  the  Dr.'s  Executor,  They 
are  now  to  be  fold  by  the  Bookfellers  of 
London  and  V/ejiminfter* 

There  is  now  in  the  Prefs,  and  will  be 
fpcedil/  pubhfhed,The  Characters  oiThe- 
ophrajii/s  from  the  Greel^,  with  the  Cha*  • 
raders  of  the  Manners  of  the  Age  5  made 
Et7gli(I)  from  the  Fnnch  of  Monhcur  de  I  a 
Brujcrc.  FINIS.